Over the last several months the notion of secessionist breakaways has gained considerable traction within the NAmerikan White Nationalist community as a legitimate political option to ensure the continuation of the White Race on the NAmerikan continent. The clarion call of Michael O’Meara’s 2009 TOQ Essay Winner Toward the White Republic begins to take some form. Seasoned secessionists take note with one eye cocked. New secessionist arrivals exuberantly and naively trip over themselves to enter the debate…

In conclusion… White Nationalists need not overly concern themselves with having to “do” such task. It is the historical condition with corresponding opportunities and synergies that will unravel the artificial identity of large-scale nationalism. Secessionists need merely to perceive such and adapt accordingly. This is the unfolding of history; it need not be taken personally.

There is much work to be done. There are no guarantees and there most certainly are no freebies. Secessionist adversaries are many and have at their disposal the full resources of the state. If, as according to a 2008 Zogby poll, secession is more favorable to traditional liberals than to traditional conservatives remains to be seen and is highly debateable. As offered above, a realistic argument can be made that White Nationalists have now “captured” the NAmerikan secessionist movement. Within the context of an energy-depleted future, Empire implosion and related depletion of a nanny-state social infrastructure, the support of liberal, and largely urban centrists and statists could easily wane while support of conservative, and largely rural decentralists increases. No one yet knows how the hybrid political initiative of “radical right meeting radical left” will actually present and play itself out. However, the political hybrid does slowly begin to come into focus and, as with any other birthing process, will carry like dynamics.

For most NAmerikan White Nationalist secessionists it may be time to deal with the political schizophrenia of attempting to be both a secessionist and a national patriot. To borrow a strand from current pop culture: It is time to let it go. Tourists will need to be shown to the tourist compartment of the secessionist vehicle. Once the secessionist Rubicon has been crossed, there is no turning back.

Most of the work to be undertaken over the next two decades by White Nationalists will be to agitate and to educate, as the revolution we propose is largely a revolution of thought, a revolution of perception, a revolution of identity. People fear what they do not understand.

It was now fifteen years since the bloody morning in Coeur d’Alene, when outraged white men had finally arisen in arms to strike at the bloody claw of Zion that sought the lives of their children. It had been ten years since the Tricolor had gone up over the Longview conference, and the Northwest Republic had proclaimed its independence. Hill still couldn’t quite grasp in his own mind the fantastic changes that had taken place in the Homeland since the Revolution. Wherever he went now, he looked out over a clean, peaceful and prosperous world that had overcome every obstacle to establish a society that was stable, just, compassionate, safe, and fearless, a nation strong with faith in the destiny of this land and her people.

Despite the sanctions and shortages of the early years, despite the monotonous threats of war and invasion from the rest of the world, despite the constant bombardment of screaming hatred from the media and the politicians from what remained of the world’s Judaic liberal democracies, despite all the problems, every year white people Came Home to the Northwest by the hundreds of thousands. They ran the barbed wire and the minefields in Aztlan, Canada, and the United States. They dodged the helicopters and the shoot-to-kill patrols. They snuck in via the cargo holds of blockade-running ships and planes. They used every conceivable subterfuge somehow to bring themselves and their families to this land where their present and their future had been won and secured by the sword, and where they were willing to die if need be to live among their own, and only among their own.

There was a knock on Hill’s door. “Come in,” he said. The door opened and Special Service General William Jackson walked in, wearing full black dress uniform with silver piping, Swastika armband, peaked cap and dagger. He had a paper file folder under his arm. “Hey, Billy. I see you’re all dolled up for your speech,” said Hill.

“Yeah, I have to go in a few minutes,” said Jackson. “NBA [Northwest Broadcasting Authority] is broadcasting it on the Government Channel.”

“And what’s your competition?” asked Hill with a smile. “A 1950s Western on Channel Four and cartoons on the Children’s Channel?”

“Actually, Channel Four is showing Braveheart, like they always do on Independence Day, and some of these new cartoons are actually pretty good,” said Jackson. “You’ve seen Kappy the Kike?”

* * *

Down on the wide green swath of the Capitol Mall, a number of veterans from the newly formed NVA [Northwest Volunteer Army] Old Fighters Association had gathered for the Independence Day holiday. The Memorial Wall stood before them in massive black basalt, bearing the inscribed names of all the NVA and NDF [Northwest Defense Force] personnel who had given their lives during the War of Independence. It had only been unveiled a few months before. A large Tricolor flag of blue, white, and green flew over it, on a stone pillar bearing the seal of the Northwest Volunteer Army. Along the base of the monument, chiseled into the finest Italian marble, were the words: “Beloved kinsmen, from the world of darkness into which we were born, from the time of struggle in which we laid down our lives that you and your children may walk in the light, we greet you.”

Many people were taking sheets of white paper and stubby soft lead pencils from a small kiosk off to one side of the monument. They mounted the steps and walked along the long row of alphabetically listed names, finding and tracing onto the paper in graphite the names of former comrades. Many of them were quietly weeping, men and women alike. In front of the monument dozens of children were running around on the grass, playing and screaming and hollering, mostly oblivious to the solemn adults around them. No one tried to hush them or shoo them off. It was for them that the people on the monument had died, after all.

Takuan Seiyo is half-Jewish. Nationalists must be aware of this fact. This said, some chapters of his online From Meccania to Atlantis, a serial being published in The Brussels Journal, are worth reading. The “Body-snatched Pod” metaphor of the film is one of the best I have seen to understand liberals. I would recommend watching the trailer of Invasion of the Body Snatchers (here).

Below, some excerpts from a couple of chapters of From Meccania to Atlantis (no ellipsis added between unquoted paragraphs):

European Commissioners opine that “Immigration Is Moral Necessity” and “Islam Is Welcome.” A French President predicts that “Arabic Is the Language of the Future.” A Moroccan becomes Mayor of Rotterdam. Europeans who wish to assert their ethnic identity and interests versus those of aliens are roughed up.

In the United States—a country that has ruined itself through its own naïveté about human nature, about the world and about itself, the presidential election is being contested between a right-liberal candidate of the Stupid Party and a left-liberal candidate of the Evil Party. The latter’s position is that America’s wealth should be redistributed to the Afro-American “community” so that the country can have its salvation. He may have rephrased this idea in more unctuous words as his political shrewdness was increasing over the years, but essentially this is still the intention.

Soon enough the United States will be turning from a stupid form of capitalism to a stupid form of socialism, and from a stupid form of multiculturalism to an evil one—of the Eurabian kind. It will be Sweden West, without the virtues that ethnic Swedes still possess.

To begin with, who are “we”?

One Identity

We are the ethno-conservatives—perhaps 60 million people in Western Europe, North America and Oceania. There are probably four times that number who are like us, but they are latent, unable at this time to cut through the fog of suppressive propaganda and inertia.

We are vastly outnumbered, and have few friends among the leading elites of the Western world. But it helps to remember that 185 million ex-Russia, non-Muslim Eastern Europeans are behind us. Living under Soviet tyranny has immunized them against the terrible mental virus that has ravaged the West. They have their own problems, related to economic development, but their combined weight is on our side. We ought not to forget who came to the rescue of Vienna and Western civilization in their hopeless encirclement in 1683.

Our common denominator is not white, for our most numerous and powerful opponents are also white. Rather, it is our opposition to our disfranchisement, marginalization and impoverishment by our own ruling elites in government, media, education, culture and business.

In America, we steam for having been abandoned by our government to mayhem and rape by illegal aliens. This is so obvious, that our ruling elites’ willful subversion of this precept is the greatest act of mass treason and insanity in the history of the world.

Jihad is an opportunistic infection that lay dormant as long as the West was strong and self-confident. The West’s own impairment of its cultural immune functions and the related importation of millions of Muslims has allowed the dormant jihadi virus to thaw and flourish.

We need our particular ethnicity and our singular culture, as other peoples need theirs. In contrast, the ruling American elite—including Republicans—has gone mad to such an extent that “minorities” are now over 1/3 of America’s population, soon to be half. And the EU ruling elite is welcoming, nay, soliciting, an Islamic wave that will accomplish what it failed previously at Tours, Lepanto and Vienna.

Together, they have brainwashed two generations of Westerners so effectively that the majority of whites in the world, notably among the young, celebrates “diversity”—i.e. their peoples’ and Western Civilization’s inevitable dissolution—as their core value. It is against this part of the population, and the politicians and subversive intellectuals who hold their puppet strings, that I believe we ought to define ourselves.

The Pods

Most contemporary whites are docilely or actively complicit in their own displacement, disappropriation, and disproportional share of rape, battery and murder by more savage peoples who have fewer scruples.

That’s why I think of them as “Pods” and of us as “Nonpods.” I use these words in the context of one of the great masterpieces of American cinema, Invasion of the Body Snatchers, released in 1956 and directed by Don Siegel, based on a novel by Jack Finney. In it, a doctor returns to a small California town to find out that one by one, its people, most of whom he has known all his life, have been replaced by dopplegängers.

These emotionless beings animated by a single instinct—proliferation—develop from large, foaming seedpods; in effect a biological production line for lifelike automatons, set up by evil space aliens.

One by one, real people disappear—acquaintances, friends and ultimately the protagonist’s girlfriend, until he remains the sole nonpod, encircled by human-like, giant legumes: the Body Snatchers.

Pods whose previous identities have been snatched and extinguished seem to be multiplying in our world too, and they are passionate in their hatred—of us. Middle-aged men and women who demonstrate publicly their desire for Europe to remain European are beaten up by Antifa gangs half their age and twenty times their number.

Pods view biological race and gender differences as social constructs, and therefore social group differences as an unjust inequality that must be rectified by reconstructing society. They view nation, ethnoculture, and private property as obsolete obstacles in the way of freedom, equality and fraternity of all people. Therefore, the right of anyone to immigrate anywhere precedes the right of the one suffering the destruction of his social capital by this immigration.

They view the refusal to tolerate the intolerable as unacceptable intolerance, and the desire to protect and preserve one’s family, community, country and culture as racism and xenophobia. And lastly, they have stood Jesus’ metaphor on its end, so that they fail to see the beam in the nonwhites’, non-Christians’ eye, but they see and greatly magnify the speck in their own peoples’ eye.

This is deep, delusionary dementia. This mental disorder is now the dominant orientation of the Western peoples, with its triumphant apotheosis, The One We Have Been Waiting For, coasting on the final approach to the most powerful job in the world, so that he can change the world into Pod kingdom.

Barack Obama is expected to receive 75-80% of the white vote in many urban areas of the United States. If this is not having one’s body and soul snatched, nothing is.

The grand Body Snatcher project of erasing race-ethnicity-religion-culture-gender distinctions does not, of course, erase them. It merely, in the manner of a babbling baby, starts calling da-da what was previously doo-doo, as if through this onomatopaeic transfiguration shit could be turned into father.

The willful lying about reality, the manipulation of language and images to disguise such lies, the teaching and enforcement of the lies and the persecution of those who challenge the lies is the chief occupation of the regime of Meccania.

Even the few politicians and journalists who take a principled stand against immigration lie. Culture can be reliably correlated with the quartet, and only the full quartet, of race, ethnicity, religion and social class. But to do that would be to commit the dreaded crime of “discrimination.” In Meccania, one cannot discriminate on pain of severe penalties. But the ultimate peril is to Meccania itself.

Reality will continue to discriminate, no matter what Body Snatchers say or do. And a clash between a reality-averse ideology and Reality has the same pre-ordained outcome as a test crash between a knockoff car and a wall. It’s only a question of the speed, acceleration, mass and distance of the lying car from the solid wall.

The virus is pitiless and catholic, though limited to the (previously) white West alone. In Sweden, there is a plague of rapes committed by Muslim immigrants. As Muslim immigrants in Malmö increased to 25% of the population, the number of rapes tripled. The Rosengård area is largely no-go even for the Swedish police. But the authorities blame the rapes on warm weather, alcohol, Internet dating sites and increase in reporting rape. Fjordman quotes a leading Swedish journalist, Helle Klein, “If the debate is about that there are problems caused by refugees and immigrants, we don’t want it.”

By the time Ms. Klein personally will have already been crash-tested by Reality. Debate will no longer be an option, only submission.

Male-dominated societies like China and Russia aggressively threaten the West’s vital interest, and Islamic patriarchal primitives ravage it from without and within, but the West is busy feminizing itself further, confusing its genders, enforcing gender and race quotas to elevate non-deserving and incompetent nonwhites or non-males, lying to itself outrageously about innate group differences.

E = mv2

The energy released by the impact of Snatcher State’s smashup against the Wall of Reality may or may not be expressible in elegant mathematical formulas, but it’s clearly related to the mass hurling forward toward the “progressive” future, times some order of velocity.

The mass is incalculably enormous. Snatcher State now controls every part of every sphere of activity in every Western country. Through Gramscian education, Snatcher State has controlled the brains of the last three generations of its subjects.

The velocity is quite dizzying too. In the Eurabian districts of Meccania, one can compute the approximate date of impact by comparing demographic data on immigration and fertility rates of Muslim immigrants versus those of indigenous Europeans. The meeting with The Wall will occur around mid-21st century. The consequences of the impact are visible now, 40 years in advance.

The crash may take 100 years to unfold fully, just as the test truck folds in slow-motion upon meeting the wall. But its shape is on display in the once-thriving parts of Christian civilization such as North Africa, Syria, Lebanon and Turkey, and in once-peaceful and Buddhist countries like Afghanistan and Pakistan. It’s on display now in every country where a minority of another race and faith lives among a Muslim majority.

Detroit has already met The Wall. Its industry is shattered. It looks like a post-Apocalypse city. It has the highest per-capita crime rate in North America, probably in all of Meccania: 1,220 violent crimes per 100,000. 84% of Detroit’s population is black, voting strictly by racial allegiance and electing criminal, incompetent mayors and a city council of crude, whitey-bashing ignoramuses.

These problems are impossible to fix, because the ruling Body Snatchers are racist cowards who tacitly hold black (and mestizo) people to lower standards of conduct than they do Whites.

It’s more difficult to know what ultimate shape America’s Wall will take, for its Snatchers (as in the U.K.) come in three flavors: “Progressive,” Liberal and Pseudo-Conservative, whereas in continental Europe they are all from the Left mold. Nevertheless, three things seem solidly in America’s future:

One is the destruction of the dollar and of America’s capitalist model itself. The second item is the inevitable crash of the global economy. In the West, this will impact the U.S. the most. In either case, Americans will have only their White Pod elite to blame, going back to 1965.

Eurabia will know it has hit The Wall when the muezzin’s call issues from the tower of the Westerkerk. Europe’s secular-socialist feminists will have experienced The Wall when they choose themselves to wear the full body chador rather than suffer spontaneous and frequent street violence. The society that swoons at transvestite politicians, gay marriage, homosexual indoctrination in schools and “empowerment” of men-hating Marxist women will know the test of Reality when its fertility rate is no longer 1.3 but 0.65.

Before the impact

The crash seems inevitable. The momentum is enormous. The steering wheel is in the unprisable grip of crash-test dummies. A large majority of the passengers are altered Pods, happy to be on a ride toward a democratic, “progressive” future—peaceful, diverse, integrated, free of discrimination, racism, sexism, homophobia, inequality and all things nasty.

Eventually, when the Wall of Reality is so close, all but the chief priests of the Pod cult will want to bail out from the speeding vehicle. There is nothing like imminent pulverization to reprogram a chip in a hurry. But by then, the velocity will be such that staying or jumping will make no difference.

We might speculate as to the full dimensions of the crash. In areas where the population is less brainwashed, e.g. some parts of the U.S., Australia, Switzerland and Italy, it may avert the crash altogether.

The way to exit the Pod vehicle is to separate from the Body Snatchers. Persuasion, rhetoric, political propaganda, electoral politics cannot do it. A chip that has been molded to oscillate only at one frequency cannot be made to vibrate to another.

Who are the anti-Pods? The “simple folks” who study and work and pay their bills and go through life under their own steam.

It’s people who volunteer for military service rather than attend pacifist demonstrations under a security umbrella provided by the soldiering of others. Who own guns and are ready to defend their families, because they know that Podism breeds crime and the police are always too late. Who marry only those with whom nature has made breeding possible, and who go through the tribulations of raising and providing for their brood. It’s a minority of professionals and intellectuals who had enough inner strength to go through years of Pod indoctrination and peer pressure at university and on the job without losing their hold on Reality’s compass.

Exodus fundamentals

First, singularity. Podism is a single viral pathogen that knows no boundary of territory, culture, language or religion, except it’s limited, as though by a genetic mutation, to people of European origin alone.

Exodus is not simply a flight from high taxes, street crime or ethnic discrimination. When the totem of faked, forced equality hovers like a giant Moloch over Western Civilization, there remains only one option for cultural survival: construct a new civilization—a new civilization that restores and reinvigorates the old one. It will be described hereafter as Atlantis.

Anti-Pods in each town ought to strive to live next to each other, on the same street, in close proximity. When more move in, more contiguous streets. A neighborhood. Anti-Pod café-salons. Anti-Pod clothing stores selling (only high-quality) clothing made by anti-Pods on patterns from the 50s. An anti-Pod radio station and Community-TV channel and an anti-Pod film theatre running only films free of Snatcher propaganda. Anti-Pod schools and kindergartens.

Right there you see the problem. For Meccania has laws that constrain its citizens’ freedom in many of these areas. In Germany, they’ll throw you in jail for home-schooling your child. In the U.S., some Snatcher judge will find a way to coerce you to accept Pod residents and employees, and rehab clinics or mosques for Pod clients, and Pod media content, and Pod schooling.

True self-government for anti-Pods will not be possible in any of the major cities of the West—except after the crash. Hence, for anti-Pods for whom it’s possible, the goal should be to move away from all centers where Snatchers dominate, to populate villages, towns and provinces that have the fewest Pods and Pod-clients.

“Like we’re not marked already?” snorted Washburn. “I think Lear knows damned well who did Liddy King and that plug-ugly dyke Proudfoot. He gave me a funny look when he talked to me about your night of gainful employment at the store. It’s common knowledge we’re Steve’s closest friends, and Zack’s military record isn’t exactly a secret.”

“Yah, same with me. I think he knows, all right. He just can’t prove anything,” said Len Ekstrom.

“I don’t think he wants to prove anything,” said Hatfield. “What I don’t understand is why no FBI involvement? Why no mention in the media of the letters NVA I scrawled on the bedroom wall in dyke squaw blood?”

* * *

“Right on time. A good sign in a revolutionary.”

“How was the traffic on the bridge?” asked Hatfield. “We came down the scenic route, from Ilwaco,” replied the newcomer. “Homeland Security is starting to put closed-circuit TV cameras on bridges.”

“You know our names now, but all we know about you is you’re called Mr. Chips,” said Charlie. “Do we get code names too?”

“Eventually you’ll each have a whole collection of your own, yes,” said the Party’s man with a smile. “Mr. Chips isn’t so much a code name as it is a nickname. I used to be a schoolteacher up in Dundee, and I taught a kind of unofficial history course to certain selected white students after school, strictly extracurricular. The feds know who I am, and there’s no reason you shouldn’t. My name is Henry Morehouse, but back in the days when I had more hair, I ended up being called Red. You guys acted, on your own, and that impresses us. Zack has told me about the incident that took place here with the King woman and her beast of pleasure.”

“Uh, we gonna have to take some blood oath or something?” asked Ekstrom.

“No, not at this time,” said Morehouse. “Later the Army may find it expedient to formalize. For now, if you’re good men and true then an oath is unnecessary, and if you’re not, no oath will make you so. If I say you’re in, then you’re in.” Morehouse paused and took a sip of coffee. “The first question that I need to ask is the obvious one. Are all of you up for this? Do you fully understand just what the hell you’re doing? This isn’t a video game or a made-for-TV movie. This is the real thing. You see what’s going on in the Northwest, every time you turn on CNN. People are dying, and not just white people this time. The Beast is in a blind rage. It has been defied and it has been wounded, and it’s lashing out in all directions. You do understand that if you proceed, there is every chance that you men will end up either dead or living out the remainder of your lives in a federal prison, under conditions that don’t bear thinking about?”

“Mister, the way they’re hollering in the news media about racism and domestic terrorism, if we were even caught sitting here with you, we’d go to prison for the rest of our lives,” said Ekstrom. “We know this, and we’re still here.”

“Yeah, official paranoia is rampaging, all right,” replied Morehouse with a chuckle. “They’re starting to wake up to the fact that they didn’t get us all when they stormed into Coeur d’Alene last month, and some of us are still fighting. Fair enough. But before we get down to cases, I’d like each of you to tell me in your own words what has brought you here tonight.”

“I guess I’ll start,” said Hatfield. “I knew that time had to come, if any of us in this country had one spark of manhood left in us. We have tried everything else,” Hatfield went on grimly. “For generations we have dutifully trooped to the polls like sheep and voted in elections where we were given no meaningful choice, and where not one single candidate or party represented the white man’s racial interests. Nothing changed except the politicians grew more and more coarse and corrupt, more cynical and contemptible. We tried the internet and spent years tapping to one another on keyboards, because we bought into the idea that ‘education’ was the answer, and if we could just get the truth to people, then things would change. Well, education without action isn’t worth a bucket of warm spit. We got the truth to people, all right, and it turned out to be nothing but a bunch of noise that was simply ignored, because the internet was where it stayed. Nobody ever did anything except tap on keyboards. That was fine with the bosses. Tapping on keyboards was no threat to them, we just let off steam and nothing changed. It is now crystal clear to any white man with two brain cells to rub together that the only thing that will make these dogs in power hear the word no is the sound of gunfire.

“But I didn’t make up my mind finally until that night when I took care of Steve King’s problem for him,” Hatfield continued heavily. “I never realized just how damned good it would feel to strike back! It wasn’t like Iraq at all.”

“I know what you mean,” said Charlie Washburn with a smile. “For once, just once, the bad people didn’t win. I am just so damned sick and tired of bad people always winning all the time. But not this time. For once, just once, there was true justice and a good man and two good children will now have some kind of a chance together in life. A horrible deed committed by wicked perverts has been undone. The scales were balanced just a tiny bit back in the right direction. I feel it too, and it’s indescribable.

“But it’s more than that with me,” he went on carefully. “You know, Americans see a lot of movies and TV shows where some ordinary Joe like me is called upon to step up to the plate, so to speak, and be a hero in some way, usually fighting against the Arabs or Serbs or French or evil white racists or whoever the Jews’ main enemy of the moment is. Most of those flicks are just hokum, but in the past few months, ever since Coeur d’Alene, I’ve been feeling like that. Like I’ve gotten a call from destiny.”

“And that, Mr. Ekstrom, is what the white race has been waiting to hear from men like you for a hundred years,” said Morehouse with a nod. “You know that we were in a very similar situation, back before the Party was formed? The Old Man himself Came Home in 2002, but for years he simply sat all alone in a series of cracker box apartments or trailers or boarding houses, pounding on a computer that grew older and crankier as time passed. For years he looked for those out-of-state license plates to come over the hill, begging and pleading on his knees with his fellow white people to come to his side and help him, and for year after year, no one came. He asked only for a hundred good men, or women. One hundred people who were willing to place the future of their blood and their civilization over their own personal welfare. And for year after year, no one came.”

“And then what happened?” asked Ekstrom.

“Then they came,” replied Morehouse simply. “We refer to this among ourselves as The Awakening, and we still don’t understand it fully. Don’t get me wrong when I say this, because we’re not a religious movement, rather the reverse in fact. But the best and most comprehensible way that I can put this, is that it had to be some kind of divine intervention. God decided to give His most wonderful and yet wayward children one final break before He threw the white race onto the scrap heap of history. He reached into the hearts of one hundred people and moved them, changed them, so that they let the scales fall from their eyes and they knew they had to put something above their own well-being; that they had to live for something besides a job and a paycheck and a shopping spree at the mall. One day it just kind of began, and one hundred people stopped worrying about themselves and went out and began packing the moving van. The Old Man had his first hundred, and they became the nucleus of the Party that was formed when they came to the Homeland and were in place. Without that first hundred people, there could have been no Party, because it was they who set up the infrastructure and the safety net so the rest of the migrants would have something to Come Home to.”

“We’re going to need more than a hundred men now,” said Washburn gloomily.

“They will come,” said Morehouse with quiet confidence. “They came before. Damned late, but they came. Very well. Let’s get on with it.” He knocked back the rest of his coffee, put down the mug, and leaned forward to speak to them. “We are here to make history, gentlemen. We are here to plan and execute the first organized, armed insurrection against the United States of America since 1861.”

“I’m in,” said Hatfield.

“I’m in,” said Washburn.

“And I,” said Ekstrom.

“Gentlemen, you just swore your blood oath. Make sure you honor it all the days of your lives,” said Red softly.

“I look back at all the crap our people have put up with over the past century and I am still astonished that we never picked up a gun before,” said Washburn plaintively. “Why the hell has the white man never fought?”

“Oh, God,” said Morehouse with a sigh. “Some of us have spent our entire lifetimes studying that one simple question, Charlie, and I have to say we’re no closer to an answer than we were at the beginning. There are a few standard, canned answers, of course. Up until the past couple of decades, most white people simply had it too good. Life was just too damned sweet, and all the bullshit caused by liberal democracy and political correctness didn’t seem to be really life-threatening, just more and more annoying as time wore on. When men are merely annoyed, they write letters to the editor, or phone a radio talk show, or bitch and gripe drunkenly in bars about how the world is going to hell. They don’t pick up a rifle or start making bombs in their basement. And of course, up until about twenty years ago, if things got too bad where you were living, then you could just up stakes and move to the suburbs, or some other state that was a little whiter.

“Liberals are always the first to flee from the messes they make. Usually, they’re the only ones who can afford to do so. Anyway, liberalism and political correctness have gone beyond the merely annoying phase for a long time now. Things have been getting colder and crueler for white people. Medicare. The drawbacks of our wonderful democracy have become quite apparent to those of us who find ourselves living in the northernmost province of Mexico. They can’t sweep all the problems under the rug anymore. They’re too visible and obvious, and no one has any money left to run to the suburbs.”

“But that still hasn’t produced anything other than an army of white people hollering on talk radio and then trooping in to the polls on election day to vote Republican,” complained Ekstrom. “What the hell was wrong with us back in the 60s and 70s? Or even earlier? Why didn’t we fight?”

“Perhaps the more pertinent question, Len, would be why are we fighting now?” asked Morehouse. But it’s more complicated than that. White American males are still capable of being physically brave, sure they are. They prove it every day on the battlefield. Every week you can see some story on the tube about a white cop who faces down a pack of gang-bangers or a white fireman who pulls kids out of a burning building, and then you get these extreme sports kooks who jump out of airplanes with snowboards and try to surf down Mount Everest, or snorkel butt naked in a school of sharks, that kind of nonsense.”

“God knows I saw enough Aryan heroism every day in Iraq,” said Hatfield. “White men will still be as brave as lions, granted, but only for the Jews or for their money, Red. When it comes to standing up and fighting for ourselves, against the Jews and the government that’s tyrannizing us, all of a sudden we wuss out.”

“Mmmmm, here’s where it gets complex, Zack,” said Red contemplatively. What we can’t seem to do is to be brave on our own, for our own interests, without the Jewish seal of approval. We have developed a poisonous symbiosis with the system. We can be brave in a structured environment, so long as it is an officially approved form of courage.

You might say the Jew has succeeded in domesticating the Aryan. We can be brave and good dogs so long as we hear the reassuring sound of our master’s voice and get the occasional doggie treat from his hands, but we can’t be lone wolves anymore. We didn’t fight, Charlie, up until now, because for a century or so we have no longer been wolves, but dogs. The Jew domesticated us. But now we must hear the call of the wild again. We have to find that spirit of the wolf once more within us, and bite the hand that feeds us. And I suppose I’d better abandon that simile before I stretch it into a pretzel. But you get what I’m saying?”

“Yeah, I do,” said Zack with a sigh. “And that poisonous symbiosis between the American white male and the system is still very much with us, an ingrained part of us. How many guys are going to be able to break out of it? Those are going to be pretty rare birds.”

“Well, maybe not so rare,” said Red with a smile and a swirl of smoke. “Once that first hundred stepped forward, it wasn’t so hard for others to do so, because more and more, when they came here they found a crowd to hide in. It was getting that first hundred to go first that was the real bitch. We will be the tiny lion against the enormous snake, but the serpent is old and sick and dying, poisoned with its own crapulence.”

“The movement has always had to deal with this defeatist and paranoid belief that if we ever really tried anything, the might of the Army and the Marines would simply crush us,” said Hatfield.

“You would think that maintaining the territorial integrity of the United States would be the régime’s first priority, but it won’t be,” agreed Morehouse. “With the growing world fuel shortage, oil is frankly more important than land, and will become more so. After all, the Northwest has no oil, other than Alaska, which is a separate problem. The Army Council’s strategic assessment is that initially, at least, there will be only a small actual military commitment against us, if any. They won’t take us seriously. Wishful thinking on their part: they desperately won’t want to take us seriously. The idea that white boys would actually revolt against them boggles their minds too much. They’re not going to be sending B-52s to bomb Seattle or landing the Third Marine Division in Astoria. What would that accomplish against small bands of guerrillas who will simply melt away in the face of overwhelming force, and then strike where the underbelly is soft? I think they’ve learned at least that much in Iraq and Iran. It won’t be that type of war.

“No, they’ll try to treat us as a crime problem at first,” Morehouse went on, the three of them leaning forward intently to listen. “Our enemies on the ground will consist of a hodge-podge of local police, National Guard reservists, FBI and BATFE, Homeland Security and other enemy paramilitaries, and eventually probably some SWAT-type special units. Of course, ideally speaking, it should never come to a full-blown shootout. We live light, we move light, we hit hard, and then we vanish before they can bring their superior force to bear. Classic guerrilla tactics.”

“So how many men do you think we will need in the NVA to get the job done?” asked Ekstrom again.

Morehouse puffed his pipe meditatively. “We should be able effectively to terminate federal control over three Northwestern states and maybe more territory as well, if we can maintain a force in the field of approximately one thousand men.”

“Overthrow the United States government with a thousand men?” demanded Washburn in skeptical amazement. “Bullshit!”

“I didn’t say overthrow the United States government,” Morehouse corrected him. “I said effectively terminate federal control and authority in three large Northwestern states, which is not the same thing.”

“How?” asked Ekstrom.

“By hitting the enemy hard and often, in teams or crews of two to five or six people max. Let’s assume an average of five Volunteers per squad or crew. Our thousand effectives will make up two hundred such crews. Assume half of them are involved in support duties, supply, intelligence, medical services, propaganda, whatnot. That’s one hundred combat teams of five guys each remaining, who are actually pulling triggers and making things go boom. Imagine each of those crews striking the enemy on an average of once per day, all across the Northwest. Remember, one of the main reasons we migrated and we’re restricting our campaign to this corner of the country is to reduce the problem to manageable proportions. Let’s assume an average of a single dead enemy of one kind or another per attack. That’s 100 people per day being killed in one three-state area, with concomitant damage to enemy property, infrastructure, and damage to his morale, his public image, and thereby his capacity to govern. Their armies are designed to fight Star Wars, but we won’t be fighting Star Wars. We’ll be fighting Godfather style.” Morehouse knocked out his pipe onto the concrete floor, and then went on.

“In Vietnam, in Iraq, in Iran and Afghanistan, ZOG had every gadget and deadly toy human ingenuity could devise, computerized and covered with bright shiny lights. But they never found a way to beat the little barefoot brown man, dressed in rags and armed with an AK- 47 and a couple of magazines of ammo, and a heart that would never surrender. The human heart and the human spirit can beat their machines, gentlemen. The human heart and the human spirit can beat their money. The human heart can beat their lying media.”

“That’s if we can find the kind of political soldiers necessary for that kind of warfare,” Hatfield reminded them. “The guys with the cool head and the iron nerve and the ice water in their veins.”

“You got it,” agreed Morehouse with a nod. “I can outline for you a structure for a revolutionary armed force. I cannot turn mere white males into white men once again, men that our ancestors would have recognized. That we must somehow do for ourselves, by finding within ourselves that last dying spark of pride and honor and courage that has always distinguished us for thousands of years.”

“You think these bastards will give in no matter how many people we kill?” asked Washburn. “Iraq and Afghanistan are very far away, something people read about over their morning coffee or watch on CNN. We will be striking at the very core of their power, right here on what they consider their home turf. Can they psychologically bring themselves to admit defeat even if we beat them?”

“This is another reason why we are not being so foolish as to try this in all 50 states. What we’re going to be doing, Charlie, is we’re going to be fighting a classical colonial war,” Morehouse told him. “There are rules for fighting a successful colonial war, and they have come into play dozens of times over the last century, from Ireland to Africa. We’re not trying to take their whole loaf from ZOG. Of course, they’d resist that to the death. Such a guerrilla war across all of America would last for generations, and anything we could salvage after such a conflict probably wouldn’t be worth living in anyway. Nor could we win it. For one thing, we’d have to slaughter over one hundred million non-whites, or drive them back south of the Rio Grande in the most massive refugee wave ever seen, and that simply isn’t feasible with what we have or what we are likely to get.

“With our thousand or so people—and by the way, there will almost certainly be more than that as our insurgency grows—anyway, what we can do is to make these three states of Washington, Oregon, and Idaho and maybe parts of Montana and northern California completely ungovernable. We can stop the United States from reaping any profit or income from this territory, and we can turn it into one gigantic black hole sucking in men, resources, time, effort, and above all money. Gentlemen, there is a truth to fighting and winning a colonial war that I want all of you to burn into your brains, because it is the key to our victory. In a colonial war, the generals never surrender! The accountants surrender! What we have to do is to confront the United States with a situation where as bad and as humiliating as it will be to let the Northwest go and let white people have their own country, the continuation of the guerrilla war is no longer an option for them. We can win this, comrades,” concluded Morehouse decisively. “We can beat the God Almighty United States of America, kick their stinking rotten asses right out of here, and take this land for ourselves and our children. But only if we have the stomach for it.”

There was a long moment of silence. “Let’s get started, then,” said Hatfield.

“The basic building block of the NVA company,” said Morehouse. “A three-man team. When we were planning all this out, studying and analyzing how previous successful revolutionary movements worked in Western political and social environments similar to ours, we came up with a kind of hybrid anatomy combining the IRA and the Cosa Nostra, two highly successful subversive outfits who to this day have never been completely repressed by their governments. You’d be amazed how much hell three men can raise in a society this complex, this racially volatile and unstable.

“Go ahead,” Hatfield urged him.

Morehouse lit his pipe again. “You start with three people as I said, all of whom must have the requisite qualities of courage, resourcefulness, loyalty, and fanatic dedication. That’s the hard part, finding the right men and women for this. Each of these threes will be the nucleus of a company. I know it sounds ridiculous to call three people a company, but there will be more of you, and what we want is a structure that we can maintain right up until the end, when we will make the transformation from a guerrilla insurgency to become a proper national army. During our initial underground phase, the NVA is not an ordinary army where units are supposed to have some kind of set strength or function. We are as fluid as a lava lamp, always changing shape and bobbing around. Each company needs to be free floating, capable of conducting operations indefinitely on its own, even if it is totally cut off from the rest of the movement, and eventually regenerating itself and growing, adding more cells, like an amoeba.

“Each company will be part of a larger unit called a brigade,” Mr. Chips continued. “The next unit up from a company in most armies is actually the battalion, but we’re not going to create any of those until necessary and until we’ve got the bodies. The brigade will be the main operational combat unit of the Northwest Volunteer Army, responsible for taking on ZOG within a roughly defined operational area. Each brigade will report to and be directed by the Army Council in the person of one or more political officers.”

“So the political officer actually commands the brigade?” asked Charlie.

“No. He’s strictly a liaison who acts as a communications conduit between the brigade commander and the central organization.”

“Got it,” said Charlie. “I’m a state forestry employee and I have an official truck and uniform and ID, so I can be seen pretty much anywhere and have a good reason for being there that won’t cause comment.”

“That’s ideal,” said Morehouse with a nod. “Now, one of the first things you will need to do is recruit more Volunteers. This will be the most potentially dangerous of all the things you do. Make a mistake and try to bring in the wrong man, and you’ve compromised the whole company. Make a bigger mistake and actually bring the wrong man in, and you will either die or spend the rest of your lives being sodomized by niggers in the prison shower. Your first duty will of course be to clear this North Shore area of all enemy forces and non-whites.”

“Define enemy forces,” requested Hatfield.

“Anyone who is part of the federal apparatus of control and enforcement, or who assists in maintaining the Zionist occupation, or who gives aid and comfort to the régime,” Morehouse explained. “Military personnel, of course. FBI and Homeland Security agents, obviously. Certain local police but not all; that’s a special problem I’ll go over with you later. Some of the cops will be on our side, or at least willing to stand aside and let us get on with it. State and federal judges and anyone to do with the court system, and all lawyers. Federal bureaucrats of any kind, but especially anyone to do with the IRS or revenue collection. One of the keystones of our strategy is that from now on, not one more dime we can prevent goes to Washington, D.C. from the Pacific Northwest. Elements in the media and the civilian population who actively support the régime or propagandize for it. And of course, anyone with skin the color of shit is henceforth persona non grata in the Northwest. Believe me, Zack, you won’t lack for targets. Basically, your job is to make sure that from Beaverton on down the river to the sea, ZOG’s writ doesn’t run anymore.”

“That’s a mighty big stretch of territory,” commented Ekstrom with a frown.

“Yes, but the potential is immense,” replied Morehouse with a smile. “I don’t know if it’s hit you guys yet, but you’re sitting right in the middle of perfect guerrilla country here. Huge expanses of heavy forest, mountains and ravines where you could hide an army. The whole area a backwater that the feds won’t want to expend much on in the way of effort or manpower, because their main fight will be in the cities.”

The 5,000-word article “2009: Crisis or Opportunity?,” the twelfth essay in Michael O’Meara’s book Toward the White Republic, is available from Counter-Currents Publishing here. I’ve edited it down to less than 3,000 words:

In the last two years, one crisis has followed another. First there was a housing mortgage crisis, then a liquidity crisis that led to a banking crisis, then a dollar crisis, then a credit crisis, then a geopolitical crisis, then an energy crisis, then a crisis of consumer confidence, and finally a political crisis at the highest level of the state, involving a crisis of the spirit which brought a negro to power—a negro symbolizing everything against which the American originally defined himself, and thus symbolizing the destruction of America’s historic identity. The burning question today is: are these cascading crises “conjunctural” (i.e., due to a combination of circumstances) or are they “structural” (inherent to the system’s nature)? If the latter, then the “American System,” which has governed the world since 1945 at the expense of its white population, faces a systemic breakdown, whose implications are potentially catastrophic. If only conjunctural, the news is still good, for it cannot but highlight the system’s anti-white nature, of which most whites still unfortunately remain clueless.

A crisis is a turning point, “a stage in a sequence of events at which the trend of all future events, especially for better or worse, is determined.” Though most commentators have emphasized the economic nature of the crisis, almost all recognize its system-disrupting potential. Hence the current obsession with the Great Depression of the Thirties and, in more radical quarters, the Soviet crisis of 1985, which brought Mikhail Gorbachev to power. A crisis, then, can be seen as the prelude to a historical transformation.

Though time alone will tell what the exact nature of this transformation will entail, it is nevertheless likely to undermine the legitimacy of the established powers and imperil the well-being of the middle class, thus advancing the cause of the white-nationalist ethnostate. Indeed, given the absence of an organizational structure and a popular following in the real world, the white nationalist project is predicated on just such a crisis—for it’s the one thing that offers our people a possible alternative to their programmed extinction.

1. The Crisis

A great many white Americans think theirs is the world’s preeminent country, though they know almost nothing about it and less about “the rest of the world.” Compared to the black and brown nations of the Third World, America, of course, is a paradise (even if most whites are lonely, isolated, and lacking any sense of who they are as a people). But compared to Western and Central Europe, or to Japan, Hong Kong, and certain of the other Asian Tigers, it more and more shapes up badly.

The great industries that once made America the world’s foremost economic power and provided working people a decent standard of living have been shipped overseas, along with the technologies and know-how that made them such powerhouses. Before the crisis, the economy was in fundamental disequilibrium, based on consumption rather than production, with consumer spending making up more than 70 percent of the GNP. Since the crisis, it has been turned topsy: the banking system, the bedrock of US capitalism, has failed, wholesale markets have frozen, the entire regulatory system is in a shambles, and consumer confidence is at its lowest point in history.

Against this backdrop of decline and looming disaster, the dominant mantra, endlessly echoed by the media, remains to “consume”—to rack up those credit card purchases that keep the banking/credit/ financial industries afloat—even though there’s nothing Americans produce or earn any longer to pay their debts. It seems poetically just that the country’s principal export is now the junk culture fabricated in Hollywood, a “culture” which celebrates behaviors and values historically considered pathological.

The country’s compromising dependence on exterior forces is compounded by the “Ponzi” or “pyramid” dynamics of the US financial sector, based on speculative bubbles that create a false prosperity; by debt-ridden, mismanaged, and often unaccountable corporations run by “Wall Street con men, hedge fund nabobs, and casino capitalists” unconcerned with taking “outrageous risks with other people’s money”; and by government policies (shaped by special interest groups) that redistribute assets from competent people to incompetents (particularly minorities that sponge off the public in the form of welfare, subprime lending, “positive” discrimination, and a host of other racial privileges).

To pay the interest on its spiraling debt, the country in the last decade has had to borrow two to three billion dollars a day from foreigners, mainly Chinese and Japanese, who are acquiring in the process ownership to wide swaths of the economy, while American speculators have racked up vast (and, as it turns out, largely meaningless) ciphers of wealth in cyberspace. Though the United States has never owed so much money to the rest of the world, its financial and political elites, addicted to fiat money, continue to believe they can expand the debt indefinitely.

America’s “human capital,” evident in the darkening of its populace, is also in conspicuous decline. Literacy rates are among the lowest in the industrial world; its once prestigious graduate schools of science and engineering are filled mainly with foreigners; its public schools are concerned less and less with mastering the rudiments of reading and writing than with dispensing contraceptives to fourteen year-olds and preventing the use of hand guns on school premises; the population as a whole is socially balkanized; its incarceration rate is the highest in the world; and its spirit, culture, and understanding is increasingly “McDonaldized.”

But perhaps of greatest consequence, the dollar is starting to lose its status as the world’s reserve currency—which means no more free credit and no more free rides. The United States will now have to pay normal market price for the funds it borrows abroad, and it can expect a sharp devaluation of its currency, as foreign investors unload their US dollar assets. Some commentators have gone so far as to claim that the dollar’s demise is imminent. But whatever happens, it seems safe to conclude that the fat times we have known are not coming back. Because these economic problems bear directly on the country’s political and social order, both American and foreign academics, some with distinguished credentials, have begun predicting “an economic and moral collapse [which] will trigger a civil war and the eventual breakup of the United States.”

What’s especially revealing in the recent spate of doom-and-gloom predictions about America’s future is the expectation, among not a few establishment authorities, that the crisis could—perhaps won’t, but might—lead to violent class struggle, military dictatorship, or even social revolution. This is unprecedented.

Against those who confuse the state with the nation, it needs stressing that the American System responsible for the crisis is not, and never has been, a national-state system committed to the defense and well-being of the people it represents. Its principal function has instead always been to defend those liberal democratic practices that facilitate market transactions. Uncommitted to the embryonic white nation that made up the American people prior to 1965 (a nation is not founded in 400 years, especially a nation based on such divergent European stocks as the United States), the ruling liberal elites have been free to pursue whatever policies foster their specific institutional interests or those of the dominant economic interests, while policies favoring the country’s white majority have only rarely been adopted and then usually in the form of electoral bribes. Indeed, the very notion of European America is an offense to these elites, who see the nation not as an organic body, but as a great market made up of competing individuals, whose interests are primarily economic, not social, racial, or national.

If white Americans had but a modicum of political savvy, they would have long ago realized that a state which does not serve them as a people has no right to govern and, in fact, is their enemy. The system’s folly, whose ramifications are going to be paid for with a good deal of popular misery, assumed fantastic—and, as it turns out, unbearable—proportions under the former Bush Administration. Thus it was that the neo-liberal, globalist tenets, which ideologically undergird the American System and reduce every question to a matter of individual economic interest, were emboldened under Bush’s neocon cabal by the boundless vanity of its Judeo-Evangelical “faith-based community”—which held that anything the American state does is right, that the United States always triumphs in the end, and that, contrary to traditional Christian stricture, the United States pursues God’s purpose in the world. Like the left, whose ideology leaves it unable to accept the realities of race, sex, and sexual orientation, Washington for the last eight years has been unable to distinguish between fact and fantasy, as it chases its various ideological chimeras. All the while, aliens, at the top and at the bottom of the American polity, were allowed the full run of things—from Jews dictating foreign policy that had nothing to do with the national interest, to Mexicans challenging American sovereignty on American streets.

When George W. was asked in his last press conferences who should be held accountable for the present economic disaster, he answered that no one person or group was actually responsible. “The whole system,” he said, “became inebriated.” To the degree the crisis is systemic, he, better than most, has designated the real culprit. But what he failed to mention is that the system wasn’t just temporarily inebriated: it has been so from the start. And like the mind-numbing incoherence of any serious drunk, the destabilizing, destructuring, and disordering power of this well-oiled system—despite the wealth and prosperity it has created for some—is about to provoke the most massive civilizational hangover in history.

2. The man of destiny

There’s been no better example of the bankruptcy of America’s liberal ideological system than the presidency of George W. Bush (whose only brush with Nemesis thus far has been dodging Muntader alZaidi’s shoe). That this third-rate individual, lacking an understanding of the most basic things, including English syntax, was put at the helm of the most powerful state in history unambivalently testifies to the system’s unfathomable corruption. Obama’s programmed election was specifically designed to restore something of the power squandered by the Bush Administration. In the highest reaches of the American establishment (and this is evident less in written documents than in the innuendoes and asides of its representatives), it became apparent in the last year or so that a restoration of American power and prestige in the world would require a makeover of unprecedented proportions. Hillary, who was previously the leading establishment candidate, was thus abandoned, for, besides being white, she was simply too closely associated with the establishment to create the impression of a major turn-around in American politics.

Hence, the scheduled entrance of the dusky knight, who was provided the money, the advisers, and the media frenzy to make his candidacy a shoo-in. This “47-year old black man with a political resume as ephemeral as a Mets pennant drive and a governing philosophy as dubious as Paris Hilton’s choice of boy friends” has not disappointed his handlers, for he was an ideal candidate. Given his race and undistinguished political profile, he possessed the seemingly “populist” credentials to appeal to an electorate fed up with Washington’s neocon mania; he spoke a recognizable form of English, dressed respectably, and avoided public displays of negro behavior; but, above all, he (or his advisers) knew how to appeal to TV-educated youth, who saw his campaign as another Great Awakening (with “racism” replacing the older Calvinist notion of sin).

It’s questionable, though, if the new administration has the capacity to lead. For those who care to see, scandal and fraud lurk behind every facet of Obama’s media-constructed image. His past has been carefully erased from the public record; his numerous, compromising ties to the big New York banks, the major foundations, black liberation theology, Chicago crime, and K Street have all been ignored by the controlled media; he may not even be a native-born American and thus not constitutionally eligible to be president. This cover-up won’t last. The strident anti-white racism of his wife, as well as his bonds to the nation’s financial oligarchy, will also eventually surface. Given the nature of the economy, he probably won’t even be able to deliver the goods to the black masses, who see him as a cargo-cult Messiah, and this will undoubtedly become a source of further unrest. But most of all, this frontman of the elites is thick with the Jews, whose wealth and power controls the Democratic party (even more than that of the neocon-led Republicans) and whose interests, as already evident, will be foremost among his administration’s concerns. It’s hardly coincidental that his chief-of-staff, Rahm Emanuel, is the son an Irgun terrorist and is himself a rabid Zionist; and that the prominent Jews Obama has delegated to resolve the crisis (Robert Rubin, Larry Summers, Tim Geithner, etc.) “represent political duplicity and malfeasance on a grand scale.” Obama, in fact, is such a creature of Jewish interests that some have begun to call him “the first Jewish president.” The incompetence, corruption, and Jewish jingoism already evident in the new administration suggests, moreover, that the former neocon regime was less responsible for the present disaster than the system itself. Obama, Bush—black hustler, bungling cowboy—it doesn’t seem to matter who occupies the office. It’s the system that rules, and the system is now on life support.

Obama’s failure will come, though, not through an exposure of the smoke and mirrors surrounding his fabricated persona. There is a deeper, structural problem confronting the first post-American US government. As William Lind points out, “the heart of our inability to reform is the crisis of the state itself. Reform endangers the money and power of the New Class, which controls the state and feeds off it.” Though there will be a qualitative expansion of the state under the new regime, as money is thrown at the crisis and expanded social programs are introduced to root out “racism,” the anti-national impetus of the American System, which is at war with the forces of history, culture, and nature, is almost certainly to remain untouched. Likewise, the kleptocratic economic system, so crucial to the elites who support Obama, will go unreformed, as even vaster sums are looted from the government’s coffers in the name of his “stimulus plan.” At best, his Zimbabwe-style Keynesianism (whose soundness is a matter of debate in this period of rampant budget deficits) may provide a palliative to the crisis, but no cure. At worst, there’s simply not enough money and far too much structural rot to rescue everyone.

Given the government’s dismal track record, especially its criminal regulatory negligence, its bailout of those responsible for the crisis, and its alliance with Big Money, it’s also doubtful if it will have the wherewithal to save those firms that might become future wealth producers and sacrifice those beyond recovery. Indeed, one wonders what economy there is left to stimulate, considering that most productive enterprises have relocated offshore.

The man of destiny may turn out, then, to be the man manipulated by destiny, especially considering the impossible expectations he is certain to disappoint. As the refutation of America’s European being, it would be ever so fitting if he should preside over the demise of the failed experiment known as “the United States,” opening the way, thus, to the founding of another, more authentic expression of European America.

3. The knife

As white Americans slide deeper into the economic abyss created by their new Afro-Judaic leaders, they face something far more challenging than anything their ancestors faced in 1776. For they have fallen victim to a regime that cannot control the dysgenic economic forces it unleashes; a regime ruled by incompetents, thieves, and alien manipulators; one that never considers the interests of those it rules but attends to every whim of the rich and powerful; that is at war with the history, culture, and interests of the majority; that refuses to defend the border; that is influenced by foreign lobbies; that relentlessly attacks Christianity; and that imposes “hate” laws and free speech restraints to muzzle whites opposing its anti-national policies.

A half-dozen years ago, “Yggdrasil,” one of the pioneers of American white-nationalist thought, argued that the United States would likely go the way of the former Soviet Union if its system of financial rewards and punishments should ever cease to benefit the white majority. For though US elites have not the slightest interest in its welfare and security, the majority willingly accepted their tutelage as long as its material welfare was ensured. Today, we are entering an era when the regime’s ability to ensure its security is obviously diminishing.

For this reason, I believe the impending catastrophe has the potential to cause white Americans to abandon their allegiance to the existing system. Such a possible transfer of loyalties away from the central state will likely entail less a racial awakening than an understanding of how to cope with a hostile world, once the virtual realities of the American System collapse. Nevertheless, at that point when whites abandon the status quo, the possibility of an emerging white-nationalist movement championing their racial-social interests will quicken.

Our role as nationalists ought thus to be subversive and revolutionary. For there is nothing worth conserving in the existing antiwhite system. Against it, we need to forge a spirit that opposes it at its root—by defining Our America as a nativist variant of European civilization, affirming the primacy of our ancestors’ beliefs and values, and preparing a new Declaration of Independence.

The following article, “The Northwest Novels of H. A. Covington,” published originally at Vanguard News Network, is the sixth essay in Michael O’Meara’s book Toward the White Republic, available from Counter-Currents Publishing here.

“Those who want to live, let them fight, and those who do not want to fight in this world of eternal struggle do not deserve to live.”

—Adolf Hitler

H. A. Covington’s Northwest Trilogy of novels—Hill of the Ravens (2003), A Distant Thunder (2004), and A Mighty Fortress (2005) [a fourth and a fifth novels, The Brigade (2007) and Freedom’s Sons (unpublished MS) were written after this essay was published]—now represents the most authoritative treatment of white separatism in the English language. Both as popular fiction and political tract, it is a remarkable work. But most remarkable of all is the utter silence that surrounds it. If not for a VNN “commentator” (the wise and judicious “New America”), I might never have heard of it.

I’m not quite certain why this is. Covington’s Trilogy is infinitely more readable and convincing than William Pierce’s Turner Diaries (now one of our classics), but has probably sold only a fraction as many copies. Part of the problem with its reception might lie in the fact that Covington, a veteran of the NS movement, has made not a few enemies within “the racially conscious community,” evident in his numerous critical references to William Pierce, as well as to Matt Koehl, Ben Klassen, Tom Metzger, David Duke, Martin Webster, John Tyndall, and others.

Without any actual knowledge of Covington’s personal history or of the sectarian squabbles that have alienated him from other racial nationalists, there may be, for this reason, a subtext to his Trilogy that eludes me.

I only know the Trilogy as a work of political fiction.

On this basis, though, I can categorically say that Covington is a great talent and that his work speaks, as no other does, to the burning question of our age.

Political fiction has one overriding purpose: to reach those who can’t be reached through rational discourse. In this, Covington’s Trilogy is superb. It is full of memorable characters—classic American types (daring, two-fisted white men) who remind us of our ancestors and not the ridiculous creatures we see on nightly television. It abounds with actions and adventures that evoke our earliest racial memories and reveal what we can be once free of the Jews’ lunar spirit. It conveys the ideals of our movement in a language and style accessible to those who might otherwise ignore them. It tells an exciting story that is both entertaining and didactic. But above all it imagines a course of action—perhaps the one possible course of action—that will ensure our existence as a people. Whatever one may say of Covington the activist, it has to be acknowledged that he’s made a work of art of his separatist vision, and it deserves a hearing.

It is not, though, his art that I want to address in this essay, but rather certain of his ideas, three of which I think are fundamental to the politics of white racial survival in this period. To put these ideas in their proper context, something, though, needs first to be said of the story Covington tells.

As a separatist, he believes the present situation is such that any hope of reversing America’s “de-Europeanization” or replacing the Judeo-globalist regime in Washington responsible for it is no longer feasible. The sole option left to whites seeking to ensure their existence in North America is to break off a portion of the lands their ancestors possessed and establish a white homeland. To this end he proposes the “migration” of racially aware whites to the Pacific Northwest—the whitest section of the United States—to create there the critical mass that will be needed once the time comes to wage an anti-colonial war against the Washington regime.

Premised on this migration, his three novels revolve around events that occur sometime in the second or third decade of the 21st century, when all the tendencies presently in place have been taken to their horrific and ethnocidal extension.

For reasons almost providential, whites in Coeur d’Alene Idaho finally rebel, when they spontaneously resist federal agents attempting to carry off the children of a politically incorrect but well-regarded family. Locally based members of the “party” created by the migration then intervene. They help arm, organize, and lead several hundred Coeur d’Alene whites against the troops sent in to crush them. Their rebellion is quickly quashed, but, like Ireland’s Easter Uprising, it ignites a war for national independence.

From three different perspectives Covington tells the story of the Northwest Volunteer Army (NVA), as it leads an IRA-style terror campaign against the Judeo-globalist forces in control of the United States. The NVA’s struggle is greatly facilitated by the fact that in this future period American society and the US government have become even more incompetent than they are today. The US military is bogged down in endless Mideastern wars fought on Israel’s behalf; its social system is increasingly dysfunctional, balkanized into rival racial-ethnic interest groups; an ever-growing part of the white population, unable to compete with coolie labor, is condemned to unemployment or conscription; and the material prosperity that has long served as a race-obliterating opiate has given way to the growing impoverishment and alienation of the white masses.

For five bitter years, the NVA wages the “war of the flea,” blowing up key infrastructure, sabotaging databases, attacking the regime’s tax-collecting and judiciary agents, intimidating employers of non-white labor—even sending Volunteers to disrupt the vulnerable lifelines that allow New York and Washington to function as the regime’s central nervous system.

Unable to sustain the damages and disruptions of these assaults, the federal government, mainly for financial reasons, is eventually forced to negotiate a peace settlement with the insurgents, negotiations which end up sanctioning the secession of Washington, Oregon, and Idaho (along with parts of Northern California, Wyoming, and Montana) from the United States and the establishment of a white homeland under the political auspices of a Northwest American Republic.

1. The Jewnited States

Unlike racial conservatives and not a few white nationalists, Covington sees the United States—not just the current Administration, but the “System” itself—as the enemy. He calls it “the fount and wellspring of all that [is] evil” in our time. For at least two generations this state has carried out a systemic assault on European America, forcing it to congregate with hostile races; promoting integration, miscegenation, and the destruction of the white family; adopting policies that siphon off its wealth, pollute its culture, and corrupt its children; but above all, legitimating its self-destruction through the imposition of dysgenic behaviors and values.

With “only the most remote and tenuous historical connection with the country and system of government which was originally established and envisioned by the Founding Fathers,” the United States today has become a Jew-led corporate plutocracy that denies whites their birthright. But it’s not just its state, with its race-destroying policies, that wars on them. The entire American social system—the reigning civilizational forms—have become no less noxious to their existence. Covington describes early 21st-century America (and this is a projection of current trends) as a world of unspeakably vile sexual perversions… a kleptocracy, quite literally ruled by criminals, some of whom were so bad and so blatant that they were even indicted under the Americans’ own laws… a world based on no other foundation than sheer greed, wallowing in the most gross and despicable material gluttony… a wasteland of spiritual emptiness, moral corruption, and cultural pollution… an entire society based on a bizarre and grotesque moral inversion: the utterly ridiculous and thoroughly evil idea that all humanoid creatures are in some manner equal.

This world born of the Jews’ materialistic metaphysics—this world in which man is viewed primarily as “an economic animal rather than as a spiritual being with a soul” —turns everyone into either a consumer or a commodity and everything that has traditionally made life worth living—family, community, religion—into an economic calculation. Whether rich or poor, the “citizens” of this Jewified enterprise live “all doped up, dumbed down, zoned out… confused, hostile, paranoid… looking out for nobody but Number One.” America’s traditional European life forms become not only unsustainable under such a system, they are demonized and rendered criminal.

No self-respecting white man, Covington assumes, would want to preserve, reform, or redeem such an abomination. As one of his Volunteers says: “I didn’t want to be an American any more. I wanted to be a man instead, a white man.”

2. A war of White liberation

Despite the passivity and conservatism that mark much of the racially conscious community, it is not difficult to understand why our nobler spirits would want to wash their hands of the American experiment.

With some justice, Covington argues that a half century of peaceful, legal methods to reverse the racial policies of the United States have been totally ineffective. “Petitions have been ignored… The electoral and political process has been undermined… The judiciary has become an instrument of racial and social tyranny.” All the while, the reigning powers continue their de-Europeanization, using all their vast powers to re-engineer the American population and eviscerate its racial heritage.

Covington’s work rests on the rather unchallengeable contention that nothing so far has had the slightest effect in stemming the enveloping tide of mud. Efforts to create an alternative media, raise white consciousness, mobilize voters around racial issues, or post another illuminating exposé on the internet have had virtually no effect in halting our advance toward the abyss. Those among us who continue to emphasize the need to educate or awaken people, he argues, usually end up doing “nothing more than hide behind an email address while playing with the computer in one’s basement rec room, with a bowl of nachos and a cold brewski beside the mouse.” Relatedly, most actual efforts by racialists and right-wingers to act in the real world continue to aim at influencing the Judeo-corporate system, rather than getting free of it.

Given that all the forces of indoctrination, socialization, and influence are in enemy hands and that all the principal institutions and social-economic structures are arrayed against us, the thought of using the system’s established forms to bring down the anti-white regime in Washington, repatriate the 100 million muds occupying our lands, or reverse the present ethnocidal course of American developments is nothing short of fantastic. Given also that every effort to reverse American racial policy has failed and that this policy threatens the survival of the European race in North America, the sole remaining recourse, Covington insists, is the “right” to take up arms against the system threatening us.

As he imagines it, the struggle to establish an independent white homeland in the American Northwest will resemble an anti-colonial war, waged in ways not unlike the campaign the Provisional IRA carried out against the British government in Northern Ireland after 1969. Sustained by a migration of racially aware whites to the region (Covington mentions 50,000 migrants), the NVA that is to arise from some future effort to acquire a “small piece of territory” will challenge Washington’s monopoly of armed force and undermine its revenue producing sources, making it impossible for the federal government to maintain its authority over the Pacific Northwest.

But how realistic is such a prospective struggle? To many it will seem even more fantastic than the alternatives that Covington criticizes. And to those who know something about the physical-force wing of Irish Republicanism, it will seem no less fantastic to imagine that American white nationalists (whose struggles are waged almost entirely in cyberspace) could emulate the IRA gunmen, street fighters, and terrorists who forced Her Majesty’s Government to the negotiating tables.

These objections, however, are not actually an argument against Covington’s notion of a white liberation struggle—only an obstacle to be overcome. History, moreover, is full of improbable undertakings. Who would have thought that 10,000 lightly-armed Sunni insurgents would check the conquests of America’s imperial legions? Great historical transformations are almost always implausible until they happen. Part of this is due to the fact that it is rarely the size of one’s armed divisions or the quality of one’s military technology that matters most, but rather certain qualities of the human spirit. As Victor Hugo put it: “Mightier than the tread of marching armies is the power of an idea whose time has come.” If American whites, especially their racially conscious vanguard, should ever imbue the NW migration with the force of a Sorelian myth (that is, with the force to act), there is simply no telling what might happen. “Nothing is impossible”—not even the thought of white men marching to the sound of the guns.

To those who would dismiss this as wishful thinking, it might be added that not only does the survival of the white race depend upon such a mythic transformation of white consciousness, but that our age has turned such transformations into something of a Zeitgeist. With the advent of globalization and the fourth-generation war it provokes, traditional state systems have everywhere gone into crisis, as anti-national elites endeavor to impose a one-world superstate that reduces everything to the market demands of the Jew-led Yankee money men cashing in on the extermination of the white race.

The idea of a white liberation struggle is not, then, entirely implausible. Nor would there be any lack of potential Volunteers. Sections of the middle class, deprived by globalization of the lifestyles which ensured their former passivity, are already feeling embittered and by-passed. A sharp economic downturn, the collapse of the dollar, a humiliating military retreat from the Middle East, an energy crisis that undermines our automotive civilization, a protracted governmental paralysis—the conditions could suddenly arise when elements among the complacent, TV-programmed white masses are forced to the conclusion that their allegiances are misplaced. In any case, conditions for whites are almost certain to continue to deteriorate.

Echoing the theorists of partisan, guerrilla, or asymmetrical warfare of the last half century, Covington contends that the bigger and more complex the Jewnited States becomes, the more vulnerable it is to “a few brave men with weapons in their hands and the courage to use them.” American society, he notes, is “so complex, everything so interactive and interlocking and dependent on everything else, that when you cut one link in the chain the whole works just grounds to a halt.”

The struggle for white liberation would also benefit from the fact that the US government is already a corrupt, mismanaged institution and that American society, premised on purely economic criteria, lacks real cohesion. The whole system, in fact, rests on a foundation of sand. All the powers of corruption, incompetence, cowardice, and short-term thinking conspire against it. (Think of Katrina New Orleans.) Its declining revenues and budget constraints are even now making it difficult to fund its repressive apparatus. At the same time, the system is more and more served by inept Negroes, and the Jews who manage the system’s decision-making centers are beginning to overreach themselves, pushing their host people in ways that formerly ended in pogroms. Is it so inconceivable, then, to think that an armed white opposition could force it out of the Northwest?

3. A homeland

Once it is accepted that the United States constitutes the principal threat to white existence and that whites will be free of its perverse, ethnocidal policies only through force of arms, then the third, most crucial facet of Covington’s vision comes into focus: The imperative of creating a white homeland.

Terre et Peuple, Blut und Boden: The notion that every people needs its own land is as old as Europe itself. In the postmodern, transnational, and global order favored by our one-world elites such a notion, of course, is deemed obsolete, as if the quantitative monetary principles of the world market are a better way of organizing social life than traditional ones based on healthy families, organic communities, and ethnoracial identities.

In the last generation, this ancient notion has assumed a new urgency: For the rising tide of color has everywhere begun to seep into the former white homelands, threatening the integrity of white life. One more generation of Third World immigration and the great race passes away forever.

A racially exclusive homeland, the antithesis of the New World Order, would in Covington’s view be our “ark to weather the great flood of mud.” “It is absolutely essential,” he argues, “that the white race acquire a Homeland of its own, some place on earth where white children can be born and raised in physical and spiritual safety, and where our numbers may be restored and the threat of racial extinction overcome.”

Based on blood, not creed or economics, such a home-land would guarantee the perpetuity of our people. It would also solve a great many of the social, political, and cultural problems that presently ail us. For once free of the Jews who have pathologized white existence and who have set the colored hordes on us, we could begin dealing honestly and forthrightly with the problems besetting our civilization. Indeed, once free of the Jews and their multiracial legions, many of these problems would simply vanish. The result would almost certainly be a renaissance of European life in North America. As one of Covington’s characters observes: “When you have stability and unity in a racially homogenous society, you’d be amazed what a small country like ours can accomplish.”

This vision of a sovereign Aryan Republic is, of course, merely a figment of Covington’s imagination, but then again imagination, as Shakespeare reminds us, “Bodies forth the things unknown.”

___________________

For more information about Covington’s books and the coming sovereign Republic for the white people click here.

The following article, “The Myth of Our Rebirth” is the second essay in Michael O’Meara’s book Toward the White Republic, available from Counter-Currents Publishing here.

My talk this evening is about what might be called “the power of myth.”

I refer here not to the Bill Moyers’ program of the same name, but rather to the politics of white racial preservation and specifically to what preservation entails at the deepest level of the human psyche, at that level of primordial symbolical activity, which is the realm of myth and epic poetry.

In approaching this subject, let me start with a few words about The Occidental Quarterly, for that’s where the subject begins.

The Quarterly’s project is not about myth per se, but about “metapolitics,” which, though it has a mythic dimension, deals mainly with rationally-examined ideas and values.

What is “metapolitics”?

This is a term you won’t find in the dictionary, and when it enters political discourse its meaning is often unclear.

I understand the term “metapolitics” mainly by analogy. Metapolitics is to politics as metaphysics is to physics.

What, then, is the relationship of metaphysics to physics?

According to my dictionary, physics is “the science of matter and energy and of the interaction between the two.”

“Metaphysics,” by contrast, is about that which is beyond physics—that is, it’s about the ultimate reality (assuming there is one) upon which the world of energy and matter rests.

Metaphysics, then, studies that which is the basis for the study of physics (whatever that may be).

Now if metapolitics is to politics as metaphysics is to physics, then metapolitics might be defined as that which addresses all those things that make politics possible.

Like the broad sense of metaphysics, metapolitics refers to a number of possible subjects. For example: It can refer to ideology, to culture, to the prevailing conceptual paradigms, to the social hegemonies shaping the political field and framing the way we approach them. It can even refer to the irrational and subliminal forces affecting public behavior.

I can’t give you a precise definition of “metapolitics” (I think none exists), but I can explain something of what metapolitics means to The Occidental Quarterly.

Accordingly, the Quarterly’s metapolitical project examines and entertains ideas of man, culture, and politics from the perspective of what they mean for white men—and by implication what they mean in terms of their fitness, suitability, and adaptability to the politics of white racial preservation.

This metapolitical project is important not simply because ideas, as our conservatives tell us, “have consequences.” But also because we live in an age of inversion, where all the traditional ideas, along with all the traditional values and beliefs, have been subverted and turned against whites.

The Quarterly’s metapolitical project, it follows, is about intellectually arming whites so that, at one level, horizontally, they can collectively resist the inverted forces threatening them as a people—and that, vertically, they can affirm and assert those ideas and values which are distinct to the European-American spirit.

Yet, despite all this and despite the fact that its metapolitical project addresses the most elemental aspects of our existence, the Quarterly’s focus on ideas, and sometimes high ideas, is of interest, alas, to but a few.

The “people” as a mass lack any interest in what they see as the unreal, impractical, and often inaccessible realm of ideas.

Whenever they enter the historical arena under the banner of the great social and nationalist movements, they are, for this reason, moved not by ideas, not even by self-interest, but by something else entirely—which has to do with (let’s call it) the mythic core of metapolitics.

Before getting to this, let me just quickly finish what I started to say about The Occidental Quarterly. The writers, activists, and sponsors who support its metapolitical project are not merely interested in understanding and interpreting the inverted world that seeks the destruction of their kind. They want also to change this world.

The Quarterly’s metapolitical project aims, thus, at putting in motion a movement—in thought, to start—that will lead to the eventual founding of a white ethnostate and, with it, a restoration of the white man’s rightful place in the world—and I don’t mean this in any Hollywood Nazi sense, but rather in terms of a people’s national right to retain the ownership and control of their own lands.

If history is any guide, the great transformative movements of the past depended on a variety of subjective and objective factors. Objectively, some sort of crisis of regime has usually been a precondition for setting an oppositional movement in motion; this could entail a crisis of legitimacy or a social or economic breakdown.

Such a crisis will not, however, culminate in a revolutionary transformation unless certain subjective forces—in the form of a revolutionary movement—are prepared to exploit the crisis for the movement’s sake. Generally, this entails that a movement possesses both a cadre (capable of leading the movement) and a mass following (that gives the movement’s leadership the social leverage to carry out a revolutionary transformation of the existing system).

The cadre are the active minorities, the militants and intellectuals, who possess the communication and bargaining skills to articulate and define the movement’s cause, who establish the organizations that represent their cause in the real world, and who lay the groundwork that—ideally—will eventually intersect the mobilized masses, whose leadership they aspire to win.

These active minorities are the movement’s brains and hands, for their cultural and organizational activities prepare the way for the movement’s history-changing role.

The Quarterly’s metapolitical project falls within the domain of such activity, which is why it has an important role to play in this period.

But if every great movement is articulated and organized by its active minorities, who constitute, in effect, a potential counter-elite, challenging the ruling elites, its success in the end depends less on the quality of their ideas or even the viability of their organization than on the masses who identify with their struggle and willingly make the sacrifices necessary to realize its goals.

Indeed, without significant mass support, no revolutionary movement has ever reached its end.

As one German nationalist put it: “The history of the world is made by [active] minorities only if they embody the will and aspirations of the majority.”

Given that the heroism and self-sacrifice of the masses have been pivotal to virtually every revolutionary transformation of the modern era—and that these same masses are moved not by ideas or self-interest—how, then, are they to be rallied to the cause of white racial preservation?

One of the great revolutionaries who started us thinking about this question is Georges Sorel, who, not coincidentally, had a major influence on the revolutionary anti-liberal wing of the labor movement, as well as on the revolutionary anti-liberal wing of the nationalist movement (and it’s worth mentioning that the historical synthesis of these two movements—of the revolutionary labor and nationalist movements—in the interwar period [1918–1939] led directly to the emergence of Fascism, National Socialism, and other anti-liberal Third Way tendencies representing the historical high-water mark of revolutionary nationalism).

The motive force behind mass movements, Sorel saw, cannot be explained, as liberals and Marxists do, in terms of rationalist, pragmatic, materialist, or self-interested factors—for the masses making up a social movement do not behave like liberalism’s Economic Man. Sorel, in fact, saw excessive rationalism as both a source and a symptom of contemporary decadence.

The bonds that tie men to reality and compel them to act are rarely based on cold reason or calculation. The human intellect, especially its rationalist mode, is simply part of a larger human consciousness—a consciousness synonymous not just with man’s reasoning mind, but more fundamentally with his life as a social, moral being rooted in families and the tribal affiliations that make his communities resilient. At this level, the consciousness motivating the collective behavior of mass movements is “irrational,” for it is dictated not by self-interest and calculation, but by more elemental passions.

Reason, self-interest, and other such factors may, of course, bring about reform and self-improvement and every modern social system depends on them, but these factors never propel men into battle at the risk of life and limb. They never cause a people to go beyond the bounds of reasonable considerations, to shun their narrow egoism, and take risks that challenge the prevailing state of things.

Something more primordial is always at work whenever the masses enter the historical arena.

For Sorel, a people assumes a historical role only when they are seized by an enthralling myth, whose symbols embody both their conscious and unconscious worldview and accord with their moral and ethical judgments about what’s fair or just. Myth, as such, forms communities of like-minded people and thus a sense of solidarity, just as the heroic sensibility it fosters makes possible the social and moral renewal that’s part of every revolutionary transformation.

“As long as there are no myths accepted by the masses,” Sorel writes, “one may go on talking of revolt indefinitely, without provoking any revolutionary movement.”

In Sorel’s view, myth is that “body of images which, by intuition alone,” is “capable of evoking… the sentiments which correspond to the different manifestations” of a people’s distinct spirit, as this people struggles to assert itself as a specific life form. Myth thus translates a people’s hopes and needs into their own idiom and feeds these hopes and needs back to them in ways that render them plausible and attractive.

Myth, in this Sorelian sense, grows out of not just the struggle itself, but the unmediated life of those who come to believe it.

Born, thus, from a people’s sense of itself, myth creates not just a sense of mission, but the courage to act—as a self-conscious, self-asserting force of life.

In this way, it serves as an assertion of a people’s will, the projection or the imagining of an alternative life that appeals to what is best in the spirit of their kind.

The myth can be about the Second Coming of Christ or about the General Strike of the syndicalists. What’s important is that the myth condenses and amalgamates the beliefs of its believers into a single compelling image to overwhelm every category opposing it.

As an unconscious but compelling force, myth as such justifies a people, it explains why they differ from other people, it affirms them in their right to assert themselves as who they are, it defines them and their friends, just as it distinguishes them from their enemies. One might even follow Schelling in believing that myth is what founds a people as a community of consciousness.

Because it arises from a people’s conviction and experience (some of which go back to Homer), it has nothing to do with Utopian or ideological plans for what should be or can be.

Myth is indeed not a description of things or a rational alternative to the present, but an expression of a determination to act.

To use a religious term (though it is not necessarily about religion), myth has an eschatological role to play, for it refers to the Final Days, to “ultimate and last things,” to that coming catastrophic collision between the forces of good and evil. This makes it a matter of faith—the faith of those who believe that no matter how grim or disappointing the present may be, their cause and their kind are bound to triumph once the moment of decision strikes—because their cause and their kind await a higher destiny than the negative one their enemies would have them follow.

This faith is what imbues the myth’s believers with the willingness to make great sacrifices, even to die, for their beliefs—these same people who would normally never go out of their way for an idea, a political project, or a theory.

Those in the grip of a great myth—Irish nationalists in communion with Pearse’s Blood Sacrifice, 16th-century Calvinists convinced of their Predestination—such peoples, through the force that myth exerts on their character, acquire the power to make history.

But lacking such a captivating myth, there can be no history-changing movement.

In this context, The Occidental Quarterly may play a role in educating active minorities in the tradition they inherit, which is crucial to any future organization or tendency representing the white nationalist movement, but without a myth that grips the white masses and instills in them a sense of historical meaning, there will be no National Revolution.

At this point, the question inevitably arises: What myth could possibly capture the imagination of the white masses and instill in them the enthusiasm for a white homeland?

Unfortunately, there’s no way to know. A myth cannot be rationally constructed and imposed on a people.

It cannot even become self-conscious, for once it is seen as a myth it ceases to work.

By nature, a myth grows out of a people’s life, speaks to the sense they have of themselves, and becomes their movement’s rationale.

But after saying this, I nevertheless think it’s safe to claim that the white nationalist myth will have little to do with IQ scores, black crime rates, Jewish malfeasance, or the superiority of European culture (though it will likely have much to do with the anti-white practices that have come with the colored invasion of the white homelands). To the degree any of these issues have the capacity to move the white masses, I suspect it will be in conjunction with whatever myth ends up capturing their imagination. For however important, these things in themselves are not the stuff of myth.

No one can predict, then, what the founding myth of a white nationalist movement will be.

But speaking personally, I know that I myself am already in the grips of a powerful myth—the myth of what I call the White Republic.

Other possible myths probably exist or will come to exist.

But for me it’s the White Republic that evokes the total captivating image of what we are about as a movement.

I recently wrote: “The prospect of an independent white homeland in North America, free of the Jew-ridden US government, with its colored multitudes and parasitic institutions: This one image says everything, explains everything, promises everything.”

Why? Because the myth of a White Republic means secession from the United States. As such, it implies an all-white national community, which, in turn, would mean a total rejection of the existing blood-sucking system of cultural-racial chaos that shames us and causes us to hate the world in which we have to live.

At the same time, the myth of a White Republic implies an end to miscegenation, to affirmative action, to the rising tide of color. But above all, the image of the White Republic implies a regeneration of our people, reborn from principles of self-assertion, self-interest, self-determination, and sovereignty.

I believe all these implications, which the image of a White Republic awakens in us, are the stuff of myth, for, in my mind at least, its image says everything, explains everything, promises everything.

The Occidental Quarterly will, of course, continue to validate the demonstrated truths that inspire the white nationalist project, the truths whose criterion is life, not bloodless reason. But what we white nationalists await most impatiently is the moment when our people begin to take inspiration from their own myths.

For if the white man should ever believe in his myths, in his self, again, then, at that point, all the diseased and contemptible human offshoots of late 20th-century American degradation, whose culminating abomination is the existing System, will at last be forced, as the wheel of history turns, to flee the wrath of the reborn people.

It’s images of this sort, I believe, that will shape the white nationalist myth.

The below essay, “Toward the White Republic” by Michael O’Meara, won in 2009 The Occidental Quarterly essay contest on secession. It is now the title essay of O’Meara’s book Toward the White Republic, available from Counter-Currents Publishing here.

Young Irish warrior

“Breathes there the man with soul so dead, Who never to himself hath said, This is my own, my native land!”

—Walter Scott

One.

Some time in the second half of the 1990s, a terminologi­cal change occurred in the racially conscious community.

At the time (and I didn’t know much about these things then), I thought this reflected a changing political con­sciousness.

For what began after 1945 as a “movement” to maintain the integrity of America’s racial character and prevent alien races from intruding into its various “life worlds” had, by the 1990s, ceased to be a realistic project—30 years of Third-World immigration, “civil rights” legislation, and various measures imposed by the federal government to subordinate white interests to those of non-whites had ir­revocably transformed the American people so that it was increasingly difficult to characterize it any longer as a majority-white population.

For this reason, “white advocates” in the late 1990s started making traditional nationalist claims for secession and self-determination because the United States, in their eyes, had become a threat to their people’s existence.

Two.

This interpretation was not at all unreasonable. But, alas, it didn’t quite accord with the facts.

I’ve since learned that those calling themselves “white nationalists” are not necessarily nationalists in the sense of wanting to secede from the United States in order to form an independent ethnostate. Most, I think it’s fair to say, are racially conscious conservatives who want to work through the existing institutions to regain control of the country their ancestors made—in order, ultimately, to dismantle the present anti-white system of preferences and restore something of the white man’s former hegemony.

By contrast, white nationalists in the strict sense (i.e., those favoring secession) have no interest in restoring the old ways, let alone regaining control of the central state, whose authority is already slipping and whose rule is in­creasingly dysfunctional. Indeed, the American state sys­tem, as its more astute supporters acknowledge, is beyond reform.

Instead, white nationalists aspire to create a counter-elite to lead disaffected white youth in a movement to found a whites-only nation-state somewhere in North America, once the poorly managed enterprise known as the United States collapses in a centrifugal dispersion of its decaying and perverted powers.

Without an organizational presence in the real world and a “public” largely of computer hobbyists, white na­tionalists have no hope at present of actually mobilizing whites in opposition to the existing anti-white regime (even if they seek to influence whatever social currents might run in their general direction). Rather, their immedi­ate goal is to prepare the way for the development of a revolutionary nationalist vanguard to lead the struggle for white liberation. They aspire thus not to recapture the rot­ting corpse of the US government, but to free themselves from it—in order to be themselves, in their own land, in their own way.

White nationalists, as such, politically define themselves in wanting to create a sovereign state in North America. They endeavor, therefore, not to “put things back the way they were,” as conservatives wish, but to rid themselves of them completely.

A National Revolution, they hold, will alone restore “the white man to his rightful place in the world.”

Inspired by the birthright handed down by the blood and sacrifice of ancestors, their project, relatedly, is not about restoring the Third Reich or the Confederacy, as left­ists imagine, but about creating a future white homeland in which their kind will be able “to pursue their destiny with­out interference from other races.”

All three—racial, ethno, and pristine nationalism—de­fine the nation in terms of blood.

The creedal or civic nationalism of the present regime, which makes loyalty to the state, not the nation, primary, is by contrast “nationalist” only in a narrow ideological sense, confusing as it does patriotism (loyalty to the state or affection for the land) with loyalty to the people (nationalism). It thus de­fines the nation in terms of certain abstract democratic principles, seeing it as a collection of individuals, each more important than the whole.

Though ethnonationalists privilege the nation’s spirit above all else, they nevertheless define it organically, in terms of blood, as an extended family, an endogamous kin group, or a genetic commonwealth.

Unlike European nations, formed around long-established ethnic cores (which had developed in the Middle Ages, as Germanic and other tribal confederations evolved into larger political, regional, and cultural identities), American national identity was defined, historically, in ex­plicitly racial terms.

As Sir Arthur Keith characterized it: “In Europe the stock has been broken up into local national breeds; in America the local breeds have been reunited.”

In both cases, a national identity grew out of a real or imagined blood relationship linking the nation’s members to inherited customs and institutions.

Because the American form of racial nationhood lacks the ethnic dimension distinct to European nationalism, it is a source of some misunderstanding, especially in its purely negative expression as anti-Semitism or Negrophobia.

For example, even Euronationalists who struggle for a continental nation-state tend to dismiss white nationalism —because it seems to imply the typical American leveling of cultural and other identities by subsuming them under a homogenizing biological concept that negates the particularisms of European nationhood and subjects them to an­other form of Anglo-American hegemony.

In this, however, our European cousins misunderstand the aim of white nationalism, though some white national­ists in their one-sided reaction to non-whites or in their “numbskull Americanism” may, admittedly, have given cause to this misunderstanding

White nationalism is a distinctly American (or, better said, New World) nationalism, not a European one, and the two are analogous only at the highest level, where the na­tional community, defined ethnically or racially, affirms its right to control its own destiny. Its highest loyalty, as Fran­cis Parker Yockey held, is to the destiny of its mother soil and father culture: Europe.

This is not to say that American racial nationalism—which makes white European racial ascriptions the basis of American identity—has no ethnic or historic component.

The country’s original settlers were largely of Anglo-Protestant descent, and this had a formative effect on American institutions and folkways.

The organic basis of the American nation, however, was less English ethnicity than “whiteness.”

Even before the War of Independence (the first Ameri­can war of secession), more than a quarter of the popula­tion was of non-English, mainly North European stock: Scots-Irish, German, Dutch, French Huguenots, etc. By about the mid-18th century, the “American English” were increasingly referred to as “Americans,” a people “selected by a whole series of ordeals which [had] killed off the weak and worthless” and conferred a distinct vitality on their laws, attitudes, and local institutions.

The bitterness of the War of Independence and the War of 1812, US-British acrimony and rivalry extending late into the 19th century, in addition to the “normal” nationalist compulsion to celebrate an American identity independent of the English—all tended to minimize the significance of the colonists’ original national origins, as they were reborn as pure Americans.

American nationalism arose in fact on the basis of a cer­tain popular revulsion against the English.

Nevertheless, English-Americans were the original na­tive Americans, and all the rest of us have since become American by assimilating something of the ethos derived from their unique genos.

Though Anglo-Protestant ethnicity continues to animate the inner reaches of American culture, it wasn’t the phenotypical basis of American identity. Rather, it was the ra­cial experience of transplanted Englishmen in 17th-century Virginia, then the “exotic far western periphery… of the metropolitan European cultural system.”

In the New World part of this system, the ever-looming presence of African slaves, considered “by nature vicious and morally inferior,” and “savage” red Indians, who posed an ongoing threat, could not but foster an acute ra­cial consciousness.

Given that economic opportunities, vast expanses of vir­gin land, and new fortunes prevented the old European so­cial hierarchies from re-establishing themselves, these ra­cial bearings would serve as the one fixed hierarchy or­dering colonial life.

Forged, thus, in conflict with non-whites, the colonists’ early racial consciousness served to mark the boundaries of the emerging American identity. The historian Winthrop Jordan claims that “Anglo-Americans” were already identi­fying themselves as “whites” rather than “Englishmen” as early as 1680.

National or ethnic differences in this racially mixed en­vironment were simply less meaningful than differences between Europeans and non-Europeans.

These differences were subsequently institutionalized, once the American colonists declared their independence, for they declared in effect their intent to become a self-determined people in the evolutionary sense, by becoming a nation, an organic body with its own sovereign state and its own laws of growth.

Then, following the revolution, as republican principles were gradually extended to all white males, the country’s Herrenvolk democracy posed an insurmountable obstacle to the extension of these principles to non-whites—for the new, explicitly white nation was based not on the liberal fiction of “humanity,” but on the assumption that human nature is a product of blood and race.

Indeed, the white egalitarianism of the early republic, shaped largely in opposition to the Toryism of anglophile Federalists (who represented the bourgeois interests of lib­eral market society and its connection to British commerce) was premised on the Negro’s otherness and the primacy of white racial ascriptions, all of which further contributed to the nation’s self-consciousness, coherence, and communal­ity, as British and European Americans, largely under the leadership of Indian-fighting, pro-slavery, and expansionist Southerners, came to share not just the same horizontal sense of right and identity, but the same vertical qualities and dignities of their racial stock.

In ways different from ethnicity, race formed the psy­chological bonds that joined American whites and differ­entiated them from non-whites, just as the language, cus­toms, and early institutions of the original Anglo-Protestant settlers established the cultural-linguistic framework in which white Americans became a self-conscious nation.

Four.

The ethnogenic process that gradually imposed a com­mon culture and identity on the former colonists, as they became Virginians and New Englanders, and more gener­ally, Americans, was interrupted in the 1840s by the mass influx of Irish and German Catholics—the former seen al­most as an alien race. Then, in the late 19th century, this was followed by a second great immigrant wave, from Southern and Eastern Europe.

Today the Third World invasion is taking the ethnogenic process to a new extreme, as the state, with its inorganic definition of the nation, endeavors to “transcend” the per­ennially white, Christian character of the American people for the sake of its oxymoronic “universal nation.”

At each nodal point in this demographic transformation, except the most recent, native Americans, however resis­tant to the newcomers, succeeded in assimilating them on the basis of their racial ascriptions, as the Anglo-Protestant character of American identity became progressively more “ecumenical.”

Indeed, it’s increasingly difficult today to talk of “hy­phenated-Americans,” given that the different European ethnic strains making up the white population have so ex­tensively intermarried that many now no longer know their ethnic origins, European hybrids that they have become. As one historian writes: “Ellis Island whiteness” has come to replace “Plymouth Rock whiteness.”

There were obvious limits to assimilation, though. As Woodrow Wilson put it: “We cannot make a homogenous population of a people who do not blend with the Cauca­sian race.” Against this view, many “new,” especially Jew­ish immigrants, advanced the cause for greater ra­cial/ethnic diversity, as if America’s vocation was to be­come a boardinghouse to all the world’s peoples. The Old America, though, would have none of this, and, in Stoddard’s words, dismissed such claims with the insis­tence “that America is basically ‘made’—and that it shall not be unmade.”

Then, later, when the post-1945 National Security State, armed with its newly acquired “mandate of heaven,” en­deavored to turn Roosevelt’s liberal-managerial state sys­tem into a world empire, premised on the belief that it was based on an idea, not a people, it launched what amounted to an assault on America’s historic identity—an assault whose overarching aim was to undermine the population’s racial consciousness and promote ethnocidal practices fa­cilitating its “demographic” reconstitution.

The state’s “anti-racism” came thus to serve as an in­strument of its social engineers, who sought to turn whites into herds of “tamed sheep [who] care not in which flock [they] are driven.”

It was only natural, therefore, that once the shearing got under way the most racially conscious whites began to see themselves as an oppressed nation in need of their own sovereign state.

Five.

Numerous have been the criticisms that racial conser­vatives make of nationalists advocating secession from the United States. The most common of these—made in a pe­riod which has witnessed successful secessionist move­ments (in the former SU, Yugoslavia, Czechoslovakia, etc.), as well as other popular movements resisting a despotic, leveling centralization in the name of regionalism, devo­lution, and the defense of historic identities—is that the prospect of creating a white ethnostate in North America free of the United States is totally unrealizable… a fantasy… pure and utter folly.

But this, they fail to realize, is hardly criticism at all.

For those with the courage of their convictions, it’s never a matter of calculating the odds and going with the win­ning side, but of doing what needs to be done—like that Roman soldier cited by Spengler in Man andTechnics, whose Aryan sense of duty kept him at his post, doing what had to be done, as Pompeii was buried in the ash of Vesuvius.

The secessionist, then, is not another party politician loyal to Washington’s New Class establishment, but a na­tionalist loyal to his nation—and thus to whatever political imperative the nation’s welfare demands.

He has, moreover, no illusions about what this entails.

As the Euronationalist Jean Thiriart put it: “One does not create a nation with speeches, pious talk, and banquets. One creates a nation with rifles, martyrs, jointly lived dan­gers.”

Six.

Viewed “objectively,” neither secession nor a white con­servative reconquest has a chance, not one in a universe of infinite possibilities. Both are figments of a few white minds troubled by the prospect of their people’s imminent demise.

But that’s the way all great movements begin.

If a presently unattainable ideal is not first articulated as a mythic possibility, it remains unrealized, for its idealiza­tion is part of the process that quickens its realization (sic volo, sic jubeo).

In 1774, only a few believed in American independence, but after 1776 it was a critical mass.

Secession, as such, cannot be submitted to the usual criticism, for it’s not a fact or even an idea so much as it is a way of being—or of wanting to be.

Central to its realization, therefore, is not the objective forces opposing it, but the subjective will seeking its triumph—the triumph which comes, as Evola says, whenever “a heroic vocation awakens as an irresistible force from above and… is animated by a will to keep on going, over­coming every material or rational obstacle.”

Many things, of course, would have to change before either secession or reconquest are remotely realizable (though our postmodern age, the Kali Yuga of the Tradi­tionalists, is an interregnum in which time and events are greatly accelerated, as all things hurtle toward the inevita­ble crackup, the Ragnarok, which precedes every rebirth).

The thought, nevertheless, of whites breaking free of the United States, in this period when the multi-cult empire is experiencing what may be the first of its death agonies, seems, from a secessionist perspective, somewhat less of a fantasy than trying to reform it, which 60 years of ex­perience suggest is unreformable.

Seven.

Almost every criticism that can be made of secession is to be found in Sam Francis’s “Prospects for Racial and Cultural Survival” (1995).

Sam, to whom I have paid high tribute in these pages [Chechar’s note: The Occidental Quarterly], was an important transitional figure in the devel­opment of white nationalism.

Though one of his feet was solidly planted in the racial­ist camp, the other, however, was never quite freed from his former “new right” and paleocon beliefs. Divided, his critique of secession reflected an old-fashioned patriotism unwilling to break with the US—though, perhaps, if he had lived, he might feel differently, now that the dusky helms­man has begun steering the ship of state perilously close to the shoals of what promises to be an even more horrendous fate.

As an anti-secessionist, Sam considered separation from the United States tantamount to surrender—surrender of the country his ancestors created, surrender of its history, traditions, interests.

But Sam was wrong.

Secessionists surrender nothing but the slow death of their people. For among other things, secession is about survival—and the prospect of being able to fight another day.

To do that, one must live. But where, how?

For all practical purposes whites have lost the United States. Though still a near majority, they are surrounded by armed forces seeking their destruction, they are running out of ammunition, and the ground troops are being sent in to clean up the remaining pockets of resistance. It looks as if they’re doomed.

Secession is a way of avoiding the deadly pincers closing in on white life. It is perhaps the only way.

In the last 60 years, it bears emphasizing, absolutely NOTHING—not one little thing—has been accomplished to interrupt the programmed destruction of European America.

Nevertheless, the critics of secession drone on: “Why give up the country when you can take it back?”

These two-fisted patriots, who think this is the most powerful argument against secession, are likely to be sing­ing the same song in the not too distanced future, when colored novelists start writing about “The Last of the Euro­peans.”

But even if feasible, what self-respecting white man would want to take back the United States, this monstrous, bureaucratic Leviathan whose Jewish, race-mixing, homo­phile, feminist, fraudulent, anti-Christian, and degenerate practices stand as an affront to everything his ancestors stood for?

The hard truth is that it’s gotten to the point where the US can no longer be defended as “my mother, drunk or so­ber,” only repulsed as an alien body-snatcher. [Chechar’s note: for an explanation of this metaphor, see this article.]

To this end, secessionists emulate the proud Danes, who said after the loss of Schleswig-Holstein in 1865: “What has been lost externally will be gained internally.”

But more than refusing to abide the state responsible for their dispossession, secessionists see this “abomination of desolation” as their principal enemy. Only by freeing themselves from it and acquiring their own land under their own sovereignty do they see a future for their kind.

One might call this “surrendering large parts of the country to non-whites”—though these aliens already oc­cupy large parts of it and will continue to do so until whites are completely replaced.

The secessionists’ ultimate consideration, then, is not what will be lost, but what gives whites the best chance to survive.

“Any proposal for separation,” Sam argued, “would simply alienate the most patriotic and nationalist loyalties of American whites and lead them to see separatists as un-American.” Most whites would also “refuse to abandon their allegiance to the US or forsake its territory.”

Here Sam confused loyalty to the state with loyalty to the nation, paying tribute, in effect, to Caesar in his own coin. One cannot wonder, moreover, how patriotic most Americans are going to be once they discover that their grandchildren will be paying off the debts of the present US government—at a time when American citizenship is likely to be little more than a form of Chinese peonage.

Secessionists care not in the least if most whites would refuse to abandon “their” country. Most whites, de-Ayranized as they are, allowed a Negro to become president.

Only those who care for their kind and are willing to fight for them can possibly found a new nation.

The flag-waving, Constitution-worshipping types—who know nothing outside the ideology of liberal democracy, old (“conservative”) or new (“progressive”), and who be­lieve that there is something sacred about the unholy United States—will never be mobilized for the sake of “ra­cial preservation”; that ship has sailed.

In secessionist eyes, it’s better to lose a bit of territory and shed the race’s detritus than to lose whatever remains of the white nation—especially in view of the coming age, which is certain to be filled with cascading catastrophes, set off by the imploding contradictions of liberalism’s dysto­pian regime.

As for being militarily crushed by the US, another fre­quent objection, anti-secessionists seem not to have heard of fourth-generation war, just as they conveniently forget that the only country the United States has truly defeated in the many wars of choice it’s waged in the last 60 years is the tiny Caribbean nation of Grenada. As one Russian observer notes, the US “military does not know how to win… [only] how to blow things up” (a Second Generation Warfare practice which the US Army learned from the French in WW I and continues to teach in its academies, as it justifies the Pentagon’s vast budgetary appropriations). It’s consequentially incapable of “prevailing over any en­emy, no matter how badly armed, demoralized, or minus­cule”—because it only knows how to fight standing armies in “conventional” wars, where firepower is paramount.

Both militarily and politically, it would seem a hundred times easier to secede from, than to retake, the United States. Concentrating their forces at the enemy’s weakest link—a concentration of what would be a growing base of support, once the United States starts its slow slide into the abyss of insolvency and tyranny—secessionists would need only to pene­trate the enemy’s porous lines, disorganize his rear through an “open-source insurgency,” and then sue for formal sov­ereignty over a collapsed or ungovernable part of the United States.

In the context of such a possible development, Sam wondered how the races could possibly be separated and what would prevent them from “unseparating.” Here again he didn’t see what was coming. Since the end of the Second World War there have been numerous population transfers by partitioned states (the most important of which were sanctioned by the US). These transfers occurred in the recent past, will undoubtedly occur again, and already oc­cur in little ways every day in the US, as non-whites force whites out of their former neighborhoods.

Secession implies both population transfers and territo­rial partition—historically justifiable measures, sanctioned by US precedent, and executable with a minimum of force, unlike the pipe dreams of anti-secessionists, whose imag­ined “reconquest” would be of a state with a hundred mil­lion non-white citizens, all with their hands out.

In its desire for cheap labor, Sam thought a separate white nation, would simply repeat the process that got whites into the present mess—as if the struggle for seces­sion (and all it entails) wouldn’t lead to an explicitly racial definition of nationality, to an inversion of the market’s primacy, and to a spiritual triumph over the materialism that has corrupted so many whites.

As a conservative, he couldn’t see that white secession (unlike the secession of the Confederacy) is a revolutionary project premised on a rejection not just of the illegal alien­ations of the federal government, but of the entire social, economic, and moral order sustaining its ethnocidal rule.

A white breakaway state, Sam also claimed, would be surrounded by hostile powers, vulnerable to invasion, and unable to defend itself against the rising demographic tide outside its borders. Again, these are non-criticisms. Any region seceded from the United States would have its own arms stockpile, including nukes, and would likely be sup­ported by Russia and other powers having scores to settle with Washington’s New World Order.

More crucially, the racially homogenous populace of a seceded white republic would be imbued with the nation­alist fervor that is the inevitable offshoot of newly forged nations and armed not simply with the technologies of mass destruction, which are now accessible to small states, but also with a society-wide system of local militias, like the Swiss.

To think that a mutilated United States, with its warring racial factions, welfare politics, and rubber-spine army would be able to crush an armed, autonomous white re­public is to abandon the realm of logic. Even at the height of its expansionist powers, National Socialist Germany never thought of invading tiny, mountainous Switzerland, where every citizen was armed and ready to defend his nation. The US Army, need it be said, is no Wehrmacht.

Eight.

European Americans will not survive another genera­tion under the present Judeo-Negro regime.

Racially-conscious conservatives are counting on a fu­ture white backlash to mobilize in defense of white inter­ests. Through such a mobilization, and a much discussed though little practiced, “march through the institu­tions,” they hope to raise white racial consciousness, counter the demographic threat posed by non-whites, and introduce reforms that will curtail non-white power—all of which, of course, are totally desirable.

But they expect to arrive at this Utopia without ex­plaining how they would counter a population half of which will be non-white in 33 years (2042); with­out explaining how they would challenge a government that criminalizes white dissent; without explaining how a system can be fundamentally changed without fundamen­tally changing the institutions and powers that govern it and make it what it is; without any of these things, racial conservatives mock the notion of secession, as if their own not particularly successful project is the sole conceivable alternative.

Nine.

Unlike their conservative critics, secessionists have a plan, a simple, straightforward one, that offers whites an alternative to an unreformable system and an inescapable death.

This plan has the advantage of being (a) eminently po­litical, (b) based on proven historical precedents, and (c) imbued with the power to generate a will to nationhood.

Given the increasingly totalitarian nature of the existing system, where the mere mention of “race” can be taken as an incitement to crimes against humanity, this aspect of se­cession, ought, perhaps, to be discussed in historical rather than explicitly programmatic terms.

Much of the history of European nationalism speaks to the American situation today, especially (in my admittedly partisan view) Irish nationalism.

In the 1870s and ’80s, a generation after the An Gorta Mor (the Great Hunger), revolutionary and conservative na­tionalists agreed to be allies in the common struggle for Irish nationhood. The revolutionary Fenians, preeminently in the form of Michael Davitt’s Land League, which led the rebellion in the countryside, gave the constitutionalists in Charles Stewart Parnell’s Irish Parliamentary Party the social leverage to force concessions from the English at Westminster—con­cessions that eventually won back many Irish lands. Then, once the constitutionalists had gone as far as they could, by about 1911 or so, the revolutionary, physical-force wing of Irish nationalism took over to complete the nationalist project.

We American secessionists want whatever works best for the future of our people. If our “constitutionalists,” per­haps in the form of a third party, are able to create dissen­sion and vulnerability among the “English” in a way that promotes white interests, they are to be supported. But once they fail, we will need to turn, as did the Irish, to the methods of Connelly and Pearse.

Those who know Hibernian—or any other European—nationalist history also know the immeasurable power of the nation, especially the nation rising to nationhood.

This is the spirit we secessionists hope to stir in white Americans.

The situation today may, therefore, be totally grim, but politically there is no more feasible or marketable strategy to awaken our people, especially as they become aware of their approaching minority status and all it implies.

Imagine, then, for a moment, a white homeland in North America, free of the Jew-ridden US government, with its colored multitudes and parasitic institutions: In my mind, this one image says everything, explains everything, promises everything.

The powerful imagery of an autonomous white nation possesses, as well, the mythic potential that the General Strike has in the thought of Georges Sorel.

All great movements, Sorel saw, are driven not by ra­tional arguments or party programs, but by their myths (which “are not descriptions of things, but expressions of a determination to act”).

For it is myth—and the memories and hopes animating it—that shape a nation, that turn a “motley horde” into a people with a shared sense of purpose and identity, that mobilize them against the state of things, and prepare them for self-sacrifice and self-rule.

A Sovereign Independent State, as the Irish called it in 1916—the White Republic, as I call it—is a possible seces­sionist myth to symbolize the determination of white men to assert themselves as a free people somewhere in an all-white America.

The idea of fighting for a republic populated only by Whites; to secede from a degenerated America, boggled my mind back in 2009 when I read Michael O’Meara’s seminal articles “Toward the White Republic” and “The Sword” at The Occidental Quarterly.

Today, two years later, at The Occidental Observer (TOO) Farnham O’Reilly has been publishing a series of articles of which I will republish only the latest one, “What Will Work, Part Nine.” It is an inspiring word for all those who, like me, believe that the next step toward a White Republic is to continue spreading these ideas until the minimum mass for actual revolution is reached.

Only then will secession become possible.

In discussions with others regarding the TOO responses on the topic of secession, some are discouraged by the number of negative reactions — ostensibly from racially conscious kinsmen — saying that, for one reason or another, White people cannot or should not secede. Yet, let’s remember the respondents are not representative of most White Nationalists. While perhaps one-third are really solid, clear thinking individuals, another third may be best described as Internet hobbyists. The remaining are, frankly, shills or malcontents of one stripe or another.

I really don’t mind the shills; I suspect most TOO writers have them, and while they work for the Enemy they are at least sincere. Really, it is an intriguing game of chess with them, for they are the best sophists, often agreeing in part yet coming across with compelling arguments that leave honest readers with the impression that, one way or another, Whites just cannot have total victory and total sovereignty. This impression is strengthened when the shill splits — not unlike an amoeba — assuming two different identities that begin to argue with one another, with the less polished half losing credibility. Yet, somehow the pseudo-dialog still leaves the reader with the impression that we can never have our Homeland — ever. As for the malcontents, they simply work from a premise of envy or hatred. Not happy unless they are miserable, these folks are of our own blood and will plague us to the end.

Many readers raise the point that the U.S. government “won’t let us secede.” But, that is what secession is all about! Yes, it is not for the faint of heart, but secession is quite possible, and would be brought about not through military victory, but by way of economic expediency. Just how the mechanics whereby a more powerful nation concedes territory and autonomy to a weaker one through economic necessity will be left to others to discuss in private — ample historical precedence as well as some very fine blueprints set in fictional settings exist.

We have all heard it is wise to not underestimate your enemy. But, it is also wise not to overestimate him! The Jews and their collaborators are only as strong as their servants, and we would do well to remember the last conflict the American military ever truly won was that against the diminutive Caribbean nation of Grenada.

Compromise will not work, implicit caste or segregation systems will not work, and enclaves will not work. Who is still in power in all those scenarios? Who has the nukes? Who has the central banking system? Who has the media? Nonwhites do not like Whites. They never have. Dig it. We can’t just all get along, for the nonwhite factions in this country — who will soon be a majority — do not want to get along, and do not want equality; they want us dead.

Only complete sovereignty, complete safety through autonomy, complete self-determination brought about by secession, will save us. United we stand, scattered we fall. We have seen how bad it is when we are a majority — has anyone given thought to the nightmare facing good White folk once we are a minority? If we do not act, there is no punishment we will not deserve. Every goal must bear a just proportion to its cost. For those who will act, there never has been a more noble cause.

Those who wish to ‘take America back’ have not honestly assessed reality. They are not even in a position to dictate their terms from a position of weakness. America — in its current physical entirety — is no longer theirs to take back. And, they do not deserve to have it back, even if they were in a position to take it. It is much like a prostitute who, upon meeting Mr. Right, decides to ‘take back’ her chastity. It can’t be done. It can’t be taken back. She sold it, and now it belongs to someone else — just like we did with America. The Jews did not betray and sell out America — Whites did that. We did it constitutionally, I might add. It is this America, the polluting, anti-Nature, race-mixing, porn-addicted, junk-food gorging, homophile, baby-killing, anti-family, instant gratification, entertainment craving, God-hating, Jew-fawning abomination that seeks to introduce its moral superiors such as Iran and Afghanistan to American democracy.

There is such a thing as national sin, the demand for payment which shall always be made in this world. America, once the safest, richest, kindest, most blessed nation, deigned not to honor the Source of that goodness, choosing instead to pursue evil beyond imagination. But to those who have been faithful to all that is good, all that is moral, all that is loyal, indeed all that has been declared to be in accordance with natural law by that ineffable Force without beginning or end, to those there is given the opportunity to come out of this diseased whore known as the United States of America before her ruin overtakes them.

For this nation of desolation has set its hand against everything good, and has upheld everything evil. It destroys the environment to extract those elements by which it may continue to foster sensual, sedentary lifestyles. It has eschewed health, preferring repulsive ingestion of garbage over good food — Americans are the fattest, weakest, most unnatural creatures on earth. It has mocked the sacred dual image by which Nature has designed all higher life forms — male and female — daring to call this holy design into question and relegating it to a matter of ‘orientation’ and ‘gender identity’. It has actively sought the destruction of the gene pool to which it owes its very existence through miscegenation, abortion, alien immigration, and all forms of sexual shame. It has celebrated and nourished the pornography industry, destroying families and robbing children of their innocence. It has chosen for its leader a man symbolic of the highest sin against Nature — a progeny of the sun and the moon — a repulsive yet narcissistic individual whose hatred for our folk knows no bounds. Finally, in all things and everything America serves — first and foremost — Jewish interests. And our people, what is left of our good people, need to come out from under her, for there is a sight of blood on her hands, and her fall, destruction and damnation will be great.

Much of what we talk about is what we don’t like; what is happening, why it is bad for us, what will happen if we don’t do anything, or perhaps how we intend on dealing with it. But seldom do we speak of what we want, what we are after, and what kind of world we want for our children.

It is hard to grasp how heavy the White Man’s burden really is, and how good life could really be without subsidizing the parasites and willful non-producers. One might think “Well, the income taxes really aren’t that bad, much lower in fact than most other developed nations. Besides, I always get a refund when I file.” But that is just the individual income tax. There are a lot of other taxes as well: tax on gasoline, tax on liquor, tax on highway users (truckers), tax on arrows used for archery enthusiasts, sales tax, payroll tax, estate tax, gift tax, corporate tax, tax on machine guns, franchise tax, tax on tobacco, ad nauseam.

And then there is foreign aid, the most obscene example being Israel, which siphons off, in the form of military aid, ‘loan guarantees’ and out and out cash gifts, enough to support each man, woman and child — legal or otherwise — in this country. In a society in which parasites and willful non-producers are absent — and there was at least one example of such a society not too many years ago — a government can serve its citizens quite well without the tax burden, and the citizens in turn will find that, while life still presents many problems, personal finances are not one of them.

If there will be anything like a national religion in the future White ethnostate, it will be a reverence for Truth. As with the ancient Druids, truth will be sought, coveted, and prized. Truth will be recognized as an absolute, regardless of any inconvenience, offense, unpopularity, or expense. We shall have truth in science, with all discoveries being welcomed regardless of iconoclasms they may bestow. We shall have truth in history — hysterical assertion shall not triumph over historical fact in our new State. Within our reverence for Truth shall be the recognition we are part of Nature and subject to Nature’s laws, and our treatment of, and interaction with the environment shall be one of love and respect.

We want an economy based on invention and production rather than speculation and consumption, on equity funding rather than debt financing. With an economy based on production, no citizen who is willing to work will be without employment or livelihood, no matter what kind of work it is. We want an end to the tyranny of oligarchy, the bitter maturing of laissez-faire capitalism with the loss of jobs, planned obsolescence, and the rich becoming richer and the poor becoming poorer, and our people being saddled with massive debt.

We want a nation where scholarships awarded on academic achievement are really given to young people based on their academic achievement, where you can send your daughter to college knowing if she does come home with a husband he will at least be a loving husband compatible with family heritage, and furthermore they will make some darn fine looking grandkids. We want a world where you can speak freely and honestly among your peers or at your workplace about any aspect of science or history without being ostracized, called names, or fired.

We want a society where you can watch a TV show without hearing profanity, seeing strange people, or being exposed to immodesty and immorality, and where there is no private monopoly on media/TV, for control of media equals control of the mind. We want a society where free speech means free speech, and not license to desecrate that which others hold sacred, or to steal the innocence of children by exposing them to filth and depravity.

We want a society where young men still find young women attractive when they are modestly dressed, and where young women can find young men who act like young men and not old boys, where kids can take walks in town at night in safety, where little boys can hunt frogs in the creek, and little girls can walk home from school safely. We want a society where food is not fast, and commutes are not slow. We want a society without repulsive malls, decrepit trailer parks, chintzy, greasy, plastic fast food establishments, and other post-war junk architecture.

We want a system where justice is bestowed on the righteous, and not purchased by the wicked, where truth is a legal defense, and where professional attorneys can make as much as the professional electricians and professional plumbers — if they work hard enough.

We want a government where the constitution not only confers a bill of rights, but also secures a bill of responsibility from each citizen, and where the rights of the people are not trampled by the rights of the individual.

We want a society where history books refer to the murder of 20 million Christians or 50 million unborn children as holocausts.

We want a land where our children learn about their heroes rather than about the heroes of our enemies — the man who responded to a courageous challenge by bringing a sling that could kill from afar, who started a love affair with the King’s son, who betrayed his loyal lieutenant so that he might ravish his wife in faithless treachery, and then thanked God when an innocent child paid the penalty for his transgression. It breaks my heart to think this repulsive little Hebrew is held up as a godly role model to White children in Sunday school listening in innocent, rapt wonder to the whitewashing (literally!) of his loathsome deeds.

We want a society where true artists are encouraged and honored, and where pornographers are located and executed. We want a society where live babies are preferred over live perverts, and where the slaying of the former rather than the latter is considered a crime of hate. We want a society where degeneracy is ridiculed, and Christianity is respected. We want a society where the just recompense for one’s wife being subjected to insult or unwarranted attention by another man may be transacted with guns and not words. We want a society where homemaking and motherhood is revered because it is natural, and the reversal of spousal roles is ridiculed because it is unnatural.

We want a nation where the beauty accruing from racial hygiene is preferred over the ugly anatomical disharmonies associated with race-mixing. We want a nation where any photograph of a gathering of people shows a healthy compliment of our own folk, rather than the obligatory and unnatural conglomeration of various races. We want a nation where quality is preferred to equality, and where value is based on the natural criteria of beauty, scarcity and utility, rather than the unnatural, fictitious, man-declared concept of inherent human worth, without the earning of such worth.

We want a country where dogfighting, cockfighting, bullfighting, all kosher barbarisms against our animal friends and other forms of ghoulish cruelty are rewarded with shame and death.

We want an education system that expands the definition of Special Education to include those ‘gifted & talented’, and expand those services to include, at a minimum, an equal amount spent on gifted as well as ‘challenged’ children, a system where our children can learn more about their own folk than about others, and learn more about the good things their folk have done rather than the mistakes they made. We want a society where active little boys are given 4H projects instead of Ritalin.

We want a society where ‘freedom’ is defined as being able to do as much good as one wants, regardless of criticism, rather than as much evil as one wants, so long as physical or financial injury does not occur. We want a republic, not a democracy. In other words, we want our constitution to be founded on the rights of the people, on which the rights of the individual shall not infringe, where our freedom comes before my freedom. This will be a constitution that recognizes the eternal truth which is this: the rights of all individuals cannot be protected so long as the individuals within that group have radically different values, but the rights of a group of people with similar values can be protected.

We want a land where any writing or pictures on buildings or trains will take the form of art, not hideous graffiti, where people who are hurt will get prompt attention in emergency rooms without having to wait while aliens are given priority, where dogs will receive loving care, fowl will receive proper animal husbandry, and neither will face an ugly end surrounded by sweating, screaming faces bidding the highest dollar on mutilation and death. Motorists will be insured, lawns will be mowed, and restaurants will have health inspections. We want to be able to walk our streets or into our stores and hear only the steady, friendly language of our own folk, and not the gabbling and gibbering of an alien tongue. Our military will guard our borders. No se habla español aquí.

We want a nation that loves and upholds Nature and Her laws, and that hates and opposes all that is unnatural and contrary to Her laws, a nation whose folk recognizes that creation should go up, and not down, even as it has in eons past. We want to live in a White world.

***

We have had a wonderful springtime here in the Homeland. The large snowpack has been experiencing a slow melt-off, and there are a profusion of wildflowers. The long, wet, cool spring followed by sudden summer heat has made for a very challenging farming season, but still life is very good. The ruffed grouse have finished their drumming and courtship in the woods, and the elk and deer, having wintered much lower due to the heavy snowfall, came through in fine shape. I saw two bull elk last week — both fat as ticks, with antlers forming and thick with velvet. For those who like shopping for free and nutritious groceries in the woods, the morel mushrooms were quite plentiful, as were the wild onions. The huckleberry harvest, still several months off, looks very promising.

And, for birders, the Pacific Northwest is paradise. While there are over 800 species of birds in North America, more than 350 of them may be found in Idaho alone! Much of this is due to our diverse geography, as well as the fact that, while we are a large area, we have only about 15 people per square mile. Actually, we have in many areas zero people per square mile as most folks live in or near one of three major cities. Recently my wife and I saw a pair of Pileated woodpeckers — always a haunting sight as they so closely resemble their larger southern brethren the Ivorybill woodpecker, the survival of which we and others in our communities continue to pray for, as we do for our own folk — the Children of the Sun.

* * *

Trainspotter comments at TOO:

Excellent and inspiring essay. As to the critique of America, I am ashamed to admit that Farnham is both harsh… and essentially correct. At what point do the missteps and misdeeds of the United States become fundamental to its nature as opposed to flukes and aberrations?

Importing cheap labor (including blacks), then whites slaughtering whites at least in part over blacks, reconstruction, extending the vote to blacks (in the 1800′s for crying out loud) – need one go on? And we haven’t even reached the post World War II era yet, or the absolutely disgusting present. A present where even rock ribbed red staters are peachy keen on immigration, so long as it is legal and the person wants to work hard. Want to make a buck? Want to pursue your self-interest and gorge on filthy lucre? Surely you are my kinsman, surely you are my fellow citizen. LOL! You just can’t make this stuff up.

If this bizarre attitude on the part of “conservatives” that the simple desire to make a buck makes one a kindred spirit, a good countryman, whether he be Zulu or aborigine, does not reveal the hollow shell of the United States, I don’t know what does. (I’ll note that, obviously, there is nothing wrong and much right with productive activity and building wealth – but the idea that such a desire makes a Bantu a meaningful part of my community, my people, is utterly absurd – but perfectly in vogue with the modern Kwa.)

Today, in 2011, we are witnesses with front row seats to the endgame. It’s a mad house.

Point is, this country had fundamental problems well before Brown v Board and the ensuing cesspool. I’m increasingly persuaded that these problems are inherent to what the United States is, baked into the cake as it were. Two of the major poisons being equality and excessive materialism, prominent right from the beginning.

This is not to say that there is nothing good about America, but it becomes increasingly apparent that most of the good attributed to the United States is, in fact, simply an expression of the whites who peopled it as opposed to the political ideas that get all of the credit. Whites who had a continent to conquer and put to productive use. Whites who still had a meaningful culture and folkways that they brought with them from the Old World, while temporarily being freed, or at least relatively so, from an exploitative oligarchy.

Whites were extremely race conscious for most of American history (and thank god for that, or we would already be at Brazil status), but again, can this be attributed to the United States political ideology/system in particular? I think not. It was simply whites, as essentially decent and realistic people, attempting to protect their communities, and in particular the more vulnerable whites in the community, from the horrors that we see all around us today. It had essentially nothing to do with “equality” or Coolidge’s famous “the business of America is business” materialist nonsense.

If anything, America’s political ideology/system worked against these good things, always threatening to undermine them. And then it did just that, and with some extra help from the Chosen, we survey the wasteland across the fruited plain.

In short, what has been beautiful and impressive about America has been its white people coupled with a fairly unusual set of circumstances, not the political and ideological snake oil that garners civic book kudos.

So yes, perhaps we do need something fresh, new and unused. Something particularly geared to our nature, and specifically designed to protect and elevate us through the coming ages. I just don’t think that the United States can really be that anymore. In many ways it never was.

This does not mean that I’m sold on the Northwest plan. I just don’t think it will work out that way, for a variety of reasons that I’ve written about before. However, at the moment, nothing better has been put forward, so the Northwest idea wins by default. So be it.

In any event, and however we get it, Farnham is absolutely correct: sovereignty for our people must be the unalterable goal. Nothing less will do. Whether the Northwest idea in particular falls in or out of favor, gaining a land of our own must be our lodestar.

Today’s podcast
by Harold Covington
has been described
with these words
by one of the radio listeners:
“Your best podcast ever, Harold.
The Jew Republic is dead.
Long live the coming
Aryan Republic. 14/88.”

Here there are a couple of excerpts transcripted from the podcast:

America must end. It is a disease: a leprous thing. There’s no health or goodness in it that has been for long time, and the ultimate interest of all humanity lies in this rotting and poisonous monster called the United States being removed from the Earth. All of us know in our souls what must be done [Revolution]…

The filth that is America will be purged from the world with fire and sword. The darkness that covers this land will be lifted. And a new generation of white children will be born and grow strong in the light.

For the Aryan peoples, Christianity represents a competing paradigm of National Socialism. (Remember, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.”)

Moreover, what white nationalists don’t want to see is that Christianity enabled the Jewish problem (see here).

“1945 was the year of the total inversion of Aryan values into Christian values.” —Joseph Walsh

“With the death of Adolf Hitler in the close of the 2nd World War in 1945 Western civilization, as it had existed and is still perceived DIED once and for all. The only thing that was left now was a gene pool.” —James Mason

“The fall of Stalingrad is the finish of Europe. There was a cataclysm. The core of it all was Stalingrad. There you can say it was finished and well finished, the white civilisation.” —L.F. Céline

To unplug yourself from the Matrix you really need to undemonize Adolf Hitler, Heinrich Himmler, National Socialism and the Third Reich. Click here to hit ten articles on vital info about the Second World War that the controlled media concealed from you.

“Racism” is just an expression of evolution. All species go through racial separation on their path to speciation. No exceptions.

In humans racist is just a person who loves his race, for example the nymphs on this sidebar. But in today’s mad West the term “racist” de facto means someone who loves the white race to the point of wanting to preserve it.

The greatest of the “conservative” thinkers, Joseph de Maistre, pointed out long ago that the French Revolution led the revolutionaries rather than was led by them. For he believed that certain Providential forces rule our lives. These forces he saw in Christian terms, but others, like Heidegger, for instance, saw them in terms of Being, over which humans have no control.

In either case, the force of Providence or Being or Destiny has a power that has often made itself felt in our history. For this reason, I have little doubt that Europeans will eventually throw off the Judeo-liberal system programming their destruction. I’m less confident about we Americans, given the greater weakness of our collective identity and destiny. But nevertheless even we might be saved from ourselves by this force—as long as we do what is still in our power to do.

The twenty-first century will be a century of iron and storms. It will not resemble those harmonious futures predicted up to the 1970s. It will not be the global village prophesied by Marshall MacLuhan in 1966, or Bill Gates’ planetary network, or Francis Fukuyama’s end of history: a liberal global civilization directed by a universal state.

The Third Age of European Civilization commences, in a tragic acceleration of the historical process, with the Treaty of Versailles and end of the civil war of 1914-18: the catastrophic twentieth century. Four generations were enough to undo the labor of more than forty. Europe fell victim to its own tragic Prometheanism, its own opening to the world and universalism, oblivious of all ethnic solidarity.

The Fourth Age of European civilization begins today. It will be the Age of rebirth or perdition. The twenty-first century will be for this civilization, the fateful century, the century of life or death.

Let us cultivate the pessimistic optimism of Nietzsche. “There is no more order to conserve; it is necessary to create a new one.” Will the beginning of the twenty-first century be difficult? Are all the indicators in the red? So much the better. They predicted the end of history after the collapse of the USSR? We wish to speed its return: thunderous, bellicose, and archaic. Islam resumes its wars of conquest. China and India wish to become superpowers. And so forth. The twenty-first century will be placed under the double sign of Mars, the god of war, and of Hephaestus, the god who forges swords, the master of technology and the chthonic fires. This century will be that of the metamorphic rebirth of Europe, like the Phoenix, or of its disappearance as a historical civilization and its transformation into a cosmopolitan and sterile Luna Park.

The beginning of twenty-first century will be the despairing midnight of the world of which Hölderlin spoke. But it is always darkest before the dawn. Let us prepare our children for war. Let us educate our youth, be it only a minority, as a new aristocracy.

Today we need more than morality. We need hypermorality, the Nietzschean ethics of difficult times. When one defends one’s people, i.e., one’s own children, one defends the essential. Then one follows the rule of Agamemnon and Leonidas but also of Charles Martel: what prevails is the law of the sword, whose bronze or steel reflects the glare of the sun.

“At some future period, not very distant as measured by centuries, the civilized races of man will almost certainly exterminate and replace the savage races throughout the world.” —Charles Darwin

An American Renaissance commenter opined about Darwin’s remarkable statement:

“It is much to my chagrin that for the near future (e.g., next 60-100 years) that Darwin will be shown to be incorrect. If not for the artificial and noxious interference by liberals—guilty Whites—evolution would be allowed to take its proper course. How I wish I lived in the alternate time line where this occurred and the earth only knew of the Negro in the manner that it knows now of the Neanderthal or Homo erectus. And if they were to perish? What would be lost? Really, what would the world lose that would not be replaced by such that is infinitely better?” (More about Darwin’s exterminationist views: here.)

“We here at the Daily Stormer hate all non-Whites, and believe they should be exterminated.” —Andrew Anglin